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THREE TYPES OF WHOLETIME WORKERS

& THEIR PRACTICE OF ASANAS

Namaskar
Unfortunately, in certain circles, some are lax in practicing asanas – this is especially true of some of our acaryas. More specifically, we can say that there are three groups of wts in this regard:

1. There are some Wts who are extremely sincere and regular in doing yoga asanas. They do their asanas in all circumstances – when alone, while in camps and at DMS, when traveling, always. This is the small minority of workers.

2. Next there are some workers who do their asanas only when they are around others. That means they do yoga asanas only for show, i.e. to impress others. They want those around them to think they are very sincere in following Sixteen Points etc. But, when there is no one around, then these same workers skip their asanas etc. Such types of workers suffer from hypocrisy.

3. Then there are those Wts who never do yoga asanas – neither when they are alone, nor when they are with others. Always they skip. Not only that, if they see others – especially Wts – sincerely practicing asanas, then they will ridicule them and make jokes. They will say things like, “Oh, look, here is such great yogi”, “You are going to get moksa anyway, so why are you doing these practices”, “Look at the mahayogi – he is going to get moksa this very moment”, etc. Such workers who mock others in this way move around together in a group. Their chief intent is to deter others from doing the asanas so that they themselves are not looked upon unfavourably for not doing them. Such types of workers suffer from double hypocrisy.

Tragically, this is the state of affairs in our Wt cadre.

In comparison, around the globe some non-margiis, although they may be deficient in various arenas, are very keen on practicing yoga asanas nowadays. Their intent is to retain their youthfulness and beauty, and age in a graceful manner. They often pay for yoga classes. They may or may not do the asanas correctly, and they may or may not follow a sattvika (sentient) diet, but they are eager to gain the physical benefits of the practice.

Strikingly, even this much interest some of our workers do not have. They are not even interested in doing asanas for their own physical health – yet these same workers want to be good-looking & shining etc. That is why we see a growing number of wholetimer Didis and Dadas going to beauty salons for cosmetic treatments etc, unfortunately. This is the trade-off they have made. This is their short-cut appproach. They want the benefits of yoga without practicing, so they go to the beauty parlor. Certain workers fall in this category, shockingly.

All told the situation is quite sad. The only way to bring about the needed change is to inspire others to practice, as well as create the requisite circumstantial pressure.

Namaskar,
Ramesh

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Baba

This entire email is composed of 3 parts:

(1) Posting: How to Make the Body Proper for Sadhana;
(2) Trailer Quote: Why Infants Laugh & Cry For No Apparent Reason;
(3) Prabhat Samgiita #4116;

Each section is demarcated by asterisks (***).

== HOW TO MAKE THE BODY PROPER FOR GOOD SADHANA ==

Namaskar,
All the practices in Ananda Marga have their special purpose – none should be skipped – including our yoga asana practice. Asanas are a key element of 16 Points as well as instrumental in balancing the glandular system and preparing the mind for meditation. Thus asanas are so critical for our physical, psychic and spiritual advancement.

SPECIAL ASANA SYSTEM IN ANANDA MARGA

In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our Ananda Marga system.

“There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (1)

TWO ASANAS THAT CURE ALL DISEASES

In particular, in Ananda Marga yoga, there are two asanas Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulderstand]. As the derivation of its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name – matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.

SPECIAL CHARACTERISTICS OF ASANAS

Here below are a few of Baba’s direct guidelines regarding asanas.

“‘A’sana’ means ‘a position in which one feels comfortable’ -‘Stirasukhama’sanam’.” (2)

“A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (3)

“[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (4)

HOW TO PERFORM THESE ASANAS:

BABA’S GUIDELINES DIRECTLY FROM CARYACARYA

(I) Sarva’unga’sana (all-limbs posture):

(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time. (5)

RULES FOR ÁSANAS

Here are Baba’s rules for performing yoga asanas from Caryacarya.

(1) Before practising ásanas, do vyápaka shaoca or take a full bath. Vyápaka shaoca must also be done before daily meditation; if ásanas are done with daily meditation then it is not necessary to do vyápaka shaoca separately.

(2) Do not practise ásanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising ásanas indoors, attention should be paid to keep the windows open so that air can pass through.

(3) No smoke should be allowed to enter the room. The less smoke the better.

(4) Males must wear a Kaopiina (laungot́á), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.

(5) Practise ásanas on a blanket or a mat. Do not do ásanas on the bare ground, because you may catch cold, and some secretions which come from the body while practising ásanas may be destroyed.

(6) Practise ásanas only while breath is flowing through the left nostril or both nostrils; do not practise ásanas when the breath flows only through the right nostril.

(7) Take sáttvika food. But a person for whom it is difficult to give up rájasika food can for the time being take a small piece of myrobalan (it is better to use the small type of myrobalan), or something of a similar nature, after meals. However, this procedure does not apply in cold countries.

(8) Do not cut the hair of the joints of the body.

(9) The nails of the fingers and toes must be kept cut short.

(10) Do not practise ásanas on a full belly. It is prohibited to perform ásanas for two-and-a-half to three hours after a meal.

(11) After practising ásanas, you should massage your arms, legs and entire body, especially the joints, very well.

(12) After the massage is finished, remain in shavásana (corpse posture) for at least two minutes.

(13) After shavásana do not come in direct contact with water for at least ten minutes.

(14) A practitioner of ásanas should not massage his or her body with oil. If you like you may rub oil lightly over the body.

(15) After practising ásanas, it is desirable to walk in a solitary place for some time.

(16) Just after ásanas práńáyáma is prohibited.

(17) If it is necessary to go outdoors after practising ásanas and if at that time the body temperature has not come down to a normal level, or if there is any difference between the room temperature and the outside temperature, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. In that way there will be no chance of catching cold.

(18) It is not prohibited for the practitioner of ásanas to practise free-hand exercise, running or sports, but just after ásanas all these are prohibited.

(19) There is no restriction of nostril for the following ásanas: padmásana (lotus posture), siddhásana (siddha posture), ardhasiddhásana (half siddha posture), bhojanásana (cross-legged sitting posture), viirásana (viira posture), diirgha prańáma (long bowing posture), yogásana (yoga posture) and bhújauṋgásana (snake posture).

(20) For all those ásanas where there is no restriction of nostrils, there is no restriction on food either.

(21) During menstruation, pregnancy and within one month of delivery, women must not practise ásanas or any other exercise. The ásanas for dhyána can be done under all conditions – padmásana, siddhásana and viirásana are the proper ásanas for dhyána and dhárańá. (6)

SENTIENT FOOD

In point #7 above, Baba clearly guides us that a practitioner of yoga asanas should be strict in following a sentient diet. As as reminder, here below are Baba’s guidelines on sentient food.

“Sáttvika Áhára: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masúr [an orange-coloured lentil] and khesári; all fruits and roots; all kinds of vegetables except violet-coloured carrots, white brinjals [white eggplants], onions, garlic and mushrooms; milk and milk products; all green and leafy vegetables except red puni and mustard. All varieties of spices except garam masalá(1) and all kinds of sweets, can be taken.”
“A sáttvika diet is required for those who practise ásanas. Those who find it difficult to give up the habit of rájasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sáttvika food should avoid taking a large quantity of mustard or mustard products. Rájasika food-eaters should gradually try to change over to sáttvika food and támasika food-eaters should try to give up such food as early as possible.” (7)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.” (8)

IMPORTANT QUESTIONS AND ANSWERS ON ASANAS

The following are Baba’s direct teachings from Yoga Psychology book)

Question: What is the definition of ásanas?

Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.

The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.

Question: Why do we practise ásanas?

Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].

Question: How do we name ásanas?

Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváuṋgásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.

Question: How many types of ásanas are there?

Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].

Question: What is the difference between sarváuṋgásana and vipariitakaranii mudrá?

Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.

Question: What are mudrás, bandhas and vedhas?

Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.
Bandhas are also postures of a special type which exercise the nerves only. The practitioner may or may not derive physical comfort and mental composure. In bandha also one has to continue one’s conscious endeavour to remain in the particular posture. Bandhas also influence the váyus [vital-energy currents] in the body.
Vedhas are almost the same as bandhas. Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents]. (9)

Namaskar,
In Him,
Harideva

REFERENCES
1. Caryacarya, part 3
2. Caryacarya, part 3
3. Caryacarya, part 3
4. Caryacarya, part 3
5. Caryacarya, part 3
6. Caryacarya, part 3
7. Caryacarya, part 3
8. Yoga Psychology, Food, Cells, Physical and Mental Development
9. Yoga Psychology, Questions & Answers On Meditation

NOTE 1: LINK TO EARLIER LETTERABOUT ASANAS

http://am-global-01.blogspot.com/2013/02/why-asana-is-must-for-proper-sadhana.html

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

************************************
Why Infants Laugh & Cry For No Apparent Reason

“After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind.” (Ananda Marga Philosophy in a Nutshell – 4, Cerebral and Extra-Cerebral Memory)
************************************

************ Prabhat Samgiita

“Tumi kato liila’ kare calecho…” (P.S. 4116)

Purport

O’ Parama Purusa, Your divine liila is unimaginable. It does not have any beginning or end – You go on playing endlessly. You have created soft & tender flowers full of fragrance and nectar. And the sky You have decorated with the shining cool moon. Baba in Your creation You did not leave any place unattended or uncared for. Everything is full of sweetness and charm. Baba Your liila is incomparable.

O’ my Lord, the flute of my heart which never got played, the heart which never felt longing or crying for You, You have aroused that very dry heart with devotion and filled it with bliss. It is Your divine grace. Now that very dry heart of mine is filled with bhava.

Baba, those who were drowned in cimmerian darkness and were submerged in dogma, they were not able to recognise their real status – what they are and what they have come for. Even without their desire or asking, You blessed them with awakening and divine truth. In the their burning hearts, You poured nectar – even without their expressed desire or asking.

Baba You have graciously blessed one and all. Baba Your divine liila is unique and incomparable…

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From: “Gayattrii”
To: am-global@earthlink.net
Subject: Baba Story: Umashankar’s Plea to Baba
Date: Tue, 12 Mar 2013 23:22:48

Baba

This entire email is composed of 3 parts:
(1) Posting: Baba Story: Umashankar’s Plea to Baba;
(2) Trailer Quote: (a) Religious Dogma and Females + (b) Female Situation in WT Cadre;
(3) Prabhat Samgiita #1235.

Each section is demarcated by asterisks (***).

== BABA STORY: UMASHANKAR’S PLEA TO BABA ==

Introduction: Shrii Umashankar of Muzaffarpur was a very senior and respected margii. All along, Umashankarji was an extremely dedicated margii. Even during emergency when others were hiding, he was quite active and vocal, carrying the banner of Ananda Marga. And he continued to be vigilant in following Ananda Marga ideals and participating in Ananda Marga social life. Many know of his devotional heart and dharmic spirit. He always wanted to please Baba, so in spite of his obesity Umashankarji would dance tandava in front of everyone to make Baba laugh. Many may recall this jovial scene.

Namaskar,
Shrii Umashankarji was initiated just prior to the 1970 Ananda Purnima DMC in Muzaffarpur, and he became regular and deeply involved in sadhana right away, by Baba’s grace.

At the same time, Umashankarji’s laokik father was a very dogmatic person who was completely against Ananda Marga and sadhana.

HOW HIS FATHER WOULD TORTURE HIM

His father would engage in various mean-minded schemes in order to harass and abuse Umashankarji when he was practicing meditation. Sometimes he would blast the radio next to his ear, other times he would throw pots of cold water on him, and one time he even dumped a big bowl of vegetable soup on Umashankarji while he was doing sadhana. Plus, his father would verbally accost him too – taunting and threatening him, and calling him names. He did not like that his son joined Ananda Marga, did sadhana, and had forsaken his sacred thread and hair.

In response, to escape his father’s unruly wrath, Umashankarji would try and find quiet, lonely places so he could do his sadhana in peace. But always, his father would stalk him and torment him.

This mistreatment took a big toll on Umashankarji. He could not take it anymore, and he was wondering how he could possibly survive in that house any longer and continue to do sadhana and remain an Ananda Margii. Umashankarji was even suffering from torturous nightmares. His acarya told him to do more sadhana before going to sleep as that would help cure the nightmares.

One night while he was doing sadhana before sleep, his father threw an entire bucket of water on him – soaking his bedding as well. His father furthermore warned him that he must not leave the family tradition of maintaining his caste and doing idol worship. By this point, Shrii Umashankarji was feeling very frustrated and depressed.

He did not want to give up Ananda Marga sadhana and he was facing a lot of opposition. He could not bear it any longer. Umashankarji felt he had no other recourse than to go and tell Baba. He had a strong desire to recount to Baba all the treacherous things that his laokik father was doing.

BABA COMING FOR DMC:

MEETING BABA ON FIELDWALK

Shortly thereafter, it was announced that Baba would be coming to Muzaffarpur for DMC. Umashankarji planned to tell Baba everything.

As soon as Baba arrived, Umashankarji approached one of Baba’s bodyguards and expressed his desire to go on fieldwalk with Baba. The security chief told him that he must get permission from PA Dada, then he would be able to accompany Baba on fieldwalk, otherwise not.

When Umashankarji inquired with PA, then PA told him, “No, already there are so many requests. You will have to go in the future – not now.”

At that point, Umashankarji was feeling desperate. He knew he had to do something. After making various inquiries, he found out where Baba would be going for His fieldwalk. It was a remote area far away from the DMC grounds. Umashankarji had to take a bus and then travel on foot to get there. Once he got to the location, he stood in the field and waited for Baba to arrive.

Later on, Baba reached that place for His fieldwalk, along with His entourage – i.e. a few margiis and security personnel. Baba began His walk. After sometime, off in the distance, he saw a lone figure – standing there with folded-hands. Baba asked PA Dada who was out there in the field.

PA called for the person to come closer.

As he got nearer, Baba said, “Oh, Umashankar, it is you – what is the problem?”

Umashankarji replied, “Baba, You know everything. I have a big problem: Remaining an Ananda Margii, doing sadhana, and staying in my house is impossible. My laokik father is harassing me – it is too much. You have to do something. I want that he should be removed from this world.”

Baba responded, “Shame, shame, why are you thinking like this. Never think or wish ill upon others.”

Baba continued, “Tell your father that if he continues to torment you then you will leave the house and live in an Ananda Marga jagrti. Then your father will not harass you anymore. If still he continues to harass you, then do not worry. Nature will not tolerate it and will take its course. As a margii, you must not think ill of your father.”

Umashankarji replied, “Yes, Baba.”

After see Baba listening to His guidance, Umashankarji realised his own mistake that he must not think of his laokik father’s demise. This was the wrong way to think. He understood Guru’s teaching and mentally he thought Baba will take care. According to natural law, the situation will be resolved for the best.

At that point, Shrii Umashankar felt very peaceful, by Baba’s grace, and from that moment forward, he did not harbour any ill will towards his laokik father.

RETURNING HOME & CONFRONTING HIS FATHER

When Umashankarji returned home from DMC, he approached his father. With a clear voice and benevolent heart, he said, “If you continue to harass me while I am doing meditation, then I have no option but to leave this house and go live in an Ananda Marga ashram. This is my Guru’s mandate.”

Umashankarji had full faith in Baba on this matter. His father thought he was bluffing and that Umashankarji would never leave.

His father yelled, “Go anywhere you like, but do not do sadhana in my house. If I see you doing meditation there will be trouble. You must leave Ananda Marga and follow our family traditions. Then you can stay, otherwise go where you wish.”

Hearing his father’s harsh reply, Umashankarji still held hope in his heart that his father might be rectified. However, his father continued to harass and abuse the innocent and devotionally-minded Umashankarji.

The very next Sunday, 7 days later, Shrii Umashankar’s father died of a massive heart-attack. He could not mend his ways so nature did not spare him.

WHAT WE CAN LEARN FROM THIS STORY

1st Teaching: As a sadhaka, as an Ananda Margii, one should never think of harming or hurting others. Baba never wants us to think in such an ugly and depraved manner. Cultivating the idea of harming others is static devotion or aparabhakti.

2nd Teaching: If you are involved in dharmic work and someone continually disturbs and harasses you, then nature will not tolerate it.

3rd Teaching: If you are adhering to that path of dharma, then do not be intimidated nor cowed down by any type of harassment or abuse.

4th Teaching: Some naive people may wonder, “Why didn’t Umashankarji just leave Ananda Marga – what was the need to stay when he was facing so many problems – why did he choose to follow this difficult path?” Here the point is not that the path of Ananda Marga is difficult. Rather, everyone has their own bundle of samsakaras that they must face – sooner or later. Non-margiis have samskaras and margiis have samskaras. At some point, everyone must face their samskaras. But those on the path of Ananda Marga have been blessed to gain liberation in this life itself. That is Baba’s divine decree. Hence, Ananda Margiis must undergo the requital of samskaras – i.e. the reactions of their past actions – at a faster rate. Because in this life itself, all those samskaras must be exhausted. Then liberation is attained. Such is the beauty of the Ananda Marga way of life. It is the fast path to eternal blessedness.

RELATED TEACHINGS

“Devotees have no malice against anybody. Why should there be malice against anybody? While a great spiritualist was eating cooked rice, a hungry dog came and sat on his lap. The dog, too, started eating with him. When both were eating together an intellectual came and said, `Fie, fie, the dog is a filthy animal and yet you are eating with him from the same plate. What kind of person are you? You are untouchable’. The devotee replied, `I am Vis’n’u, this dog is Vis’n’u. Why then do you laugh at me? The whole universe is pervaded by Vis’n’u. Your abuses and praises are all the same to me. I love flowers and thorns equally.’ Only a devotee can speak like this.” (1)

‘”All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection…” (2)

“Even if one does not harm anyone physically, but simply thinks of harming someone, sam’ska’ras will still be created. Whatever feelings one may have for a person, good or bad, will certainly cause a reaction. That reaction will remain in potential form in the subtle mental sphere until the opportune time arrives for its expression. This is why wise people look upon this universe with an attitude of equanimity and pray for the welfare of all. Sarvesa’m maungalam ka’unks’e. People who fail to do this will have to suffer endlessly for their mean-mindedness.” (3)

“Ours is a universal family. Each and every entity — living and non-living, moving and non-moving — helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth. We are to move together with all.” (4)

“In static devotion, the devotee says, “O my Lord, I am your devotee. Mr. Y is my enemy. Please destroy Him.” In the case of static devotion, the devotee doesn’t want to be with the Lord. The devotee wants something bad or harsh done to his or her enemy. That is devotion of the worst type. As it was not the person’s longing to become one with the Father, that person never will become united with the Father. And also, the Supreme Father is the Supreme Father of the enemy also. So He may or may not kill that enemy. Static devotion is no devotion.” (5)

“What is static devotion? You say: “O Lord, O Náráyańa, Mr. X is my enemy. Please kill him.” [laughter] It will not be possible for a man to get Náráyańa by this type of bhakti. Why? His longing was to kill Mr. X and not to get Náráyańa. So Náráyańa may or may not grant his request, may or may not kill Mr. X, but because his desire was not to get Náráyańa, it is sure that he won’t get Náráyańa.” (6)

“According to the degree of their devotion human beings decide what to ask from Parama Puruśa. If their devotion is motivated by too much selfishness, what will they ask? They will say internally to Parama Puruśa, “Well, Mr. So-and-so is harassing me, my tenant refuses to vacate my house, and Mr. Such-and-such is my sworn enemy; so, O Lord, please let them go to hell. Finish them off for good.” Now, if one prays in this way, “O Lord, Mr. So-and-so is my sworn enemy, so please let him go to hell,” the Lord will have to act intelligently, because that man’s enemy will also say, “O Náráyańa, let my enemy go to hell.” So Náráyańa will be in a fix. Whom should He protect, whom should He please? He has to handle both sides.” (7)

“Those who curtail other people’s rights oppose the divine providential law, thus inviting trouble for themselves.” (8)

“There are three classifications within aparábhakti. When a so-called devotee (aparábhakti means they are not devotees, they are so-called devotees) says, “O Parama Puruśa, I am Your devotee,” and then says, “X is my enemy. Please kill him, please kill him!” this type of bhakti is called támasika bhakti. Actually it is not bhakti. When someone says, “O Parama Puruśa, I am Your devotee, but You know, I am not getting any employment, please arrange for my employment,” he is not trying to harm anybody, but he wants physical development or physical elevation, his [physical] betterment. His bhakti, his so-called bhakti, is known as rájasika bhakti. And that is also aparábhakti, and aparábhakti is not bhakti. And suppose someone says, “O Parama Puruśa, I am Your devotee, and You know, I want mukti, I want mukti,” and Parama Puruśa asks, “O my boy, why do you want mukti?” “Oh, I don’t find any charm in this world, because I lost my digestive power. Either give me back my digestive power or give me mukti.” This is sáttvikii bhakti. Actually sáttvikii bhakti is not bhakti; aparábhakti is not at all bhakti.” (9)

Namaskar,
Sastaunga Pranam to Baba,
Gayattrii

REFERENCES:
1. Ananda Vacanamrtam – 5, p. 20
2. Ananda Vanii #58
3. Subhasita Samgraha – 8
4. Microvita In A Nutshell, p.145
5. Subhasita Samgraha – 21, The God of Human Beings
6. Ananda Vacanamrtam – 34, I Will Not Discourage Jiṋánam
7. Ananda Vacanamrtam – 4, “Ye Yathá Máḿ Prapadyante”
8. Ananda Vacanamrtam – 7, You Are Not Helpless
9. Subhasita Samgraha – 24, Bhakti, Mukti and Parama Puruśa

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

*****************************************************
Religious Dogma and Females

“In the past it was the practice in India that if a woman heard the recitation of the Vedas even by accident, molten lead was poured into her ears. This was done because if women were not suppressed they could not be easily exploited and ordered about to do menial work, like maid servants.” (Prout in a Nutshell – 16)

Note: Over the course of history, those at the helm have always exploited other sections of society. In the vipran era, the ruling religious leaders gained maximum power and dominated weaker groups. In the vaeshyan era, those top capitalists have exploited women and the common mass. The general rule is that as one group gains more power they exert their force to control and manipulate the rest of society.

Here furthermore I am going to comment primarily on the religious exploitation of females.

Religions have always suppressed and exploited various sections of society in order to impose their dogmatic ideas. Traditionally, females always suffered terribly at the hands of religion. Time and again, it was the all-powerful clergy who soaked up the benefits. All the rules and regulations were bent in favour of the dominant class, i.e. the male clergy etc. That is and was the common theme of the vipran era – the rule of the clergy.

So in the vipran era, at the height of their rule, various anti-social and harmful activities occurred.

However, the era has changed and society has moved ahead. Now, in this present day, to protect the downtrodden masses, rational people have raised their voice and ultimately the state or government has interceded and declared those religious decrees to be unlawful.

For instance, in the US, the state has finally reversed their old law that blacks and whites should not marry. Although, the dominant white churches have continued to oppose inter-racial marriages, but, the US government has declared such inter-racial unions as legal.

Likewise, in India the government has come forward to make ordinances against the Hindu tradition that the wife must burn to death by throwing herself on the husband’s funeral pyre. Now this dogmatic religious tradition is basically outlawed and not done anymore.

Plus in the US, the government has declared that polygamy is illegal – a man can no longer keep multiple wives. So the Mormon religion and related sects in the US can no longer impose the rule that a man can have as many wives as he likes. Even then, still it is going on behind the scenes – but much less so.

In all these circumstances, when religion has put forth hateful and harmful rules against the weaker sections of society, in this present era rational people have taken a stand against those religious dogmas. This we have witnessed in nearly every country around the globe.

Let’s take another example.

The Muslim communities have long imposed the idea that women must wear a veil in public, yet we are seeing more demands by rational people to end this practice. And in some places, great headway has been made.

Radical Muslims use the veil as a way to hide the face of their terrorist attackers. In that case, it is the duty of the government to intercede and declare such veils as illegal. In the present moment, in the name of wearing a veil, both male and female Muslim terrorist bombers sneak into public places to carry out their attacks. In many countries, male policeman are prohibited to ask females to lift their veil. Then that veil becomes a special tactic of Muslim religious radicals to sneak their attackers – either male or female – into public events and carry out their destructive plans. Because anyone can hide behind that veil and go where they like.

Given this, states and governments have no other recourse than to demand that no female should be allowed to wear veil and cover their face for reasons of public safety.

FEMALE SITUATION IN WT CADRE

Unfortunately, within our Ananda Marga WT structure, females are also struggling for their freedom. Those willing to accept male dominance are rewarded with a high post. Due to a lack of awareness of Ananda Marga ideology and Baba’s teachings, this struggle is proceeding along at a very, very slow pace. Those who are naive may not agree, but if they know the internal happenings on a daily basis, they can’t deny this truth. Females workers are harassed in many ways, and that will be addressed in greater detail in future letters. Although Baba has given equal rights to females, those dadas at the helm are unwilling to recognize this and are unwilling to give up their power and stop their exploitation. There are also other reasons why all this is going on.
*****************************************************

**** Here begins the Prabhat Samgiita ****

“Tumi balo a’ma’re, balo a’ma’re kii diye tus’ibo toma’re…” – P.S. 1235

Purport:

O’ Baba please tell me how I can satisfy You…

O’ Parama Purusa Baba – the Creator of this great universe – whatever jewels, gold, emeralds, pearls, and gems that are accumulated in this universe, You Yourself are the Creator of those treasures. Then what offering can I make that will satisfy You. Indeed what can anybody give to You when You are the Supreme Controller of this entire creation.

Baba, whatever intellect, intuition, knowledge, & whatever thinking capacity I have, all these things also are tied up on Your doorstep. All these things are within Your easy reach. Then in what way can I satisfy You when You are the Controller of everything. Beyond, this what else is there. Baba, in this world I am completely empty – then how can I serve You, please tell me.

Baba, only I am surrendering unto You; please tell me what way I can satisfy You…

Read Full Post »

From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: The Dogma Started by Cowards & Opportunistic Intellectual
Date: Sun, Feb 10 2013 22:34:56 (00:00)

Baba

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1272;
(2) Posting: The Dogma Started By Coward And Opportunistic Intellectuals
(3) Trailer Quote: Everyone Is Interdependent.

Each section is demarcated by asterisks (*).

Baba

Intro to PS: In this song the devotee is innocently sharing his inner heart feeling about that most loving Entity, Parama Purusa. Yet, unbeknownst to him, the very Personality whom the devotee is communicating with is none other than Parama Purusa Himself. So that is the unique aspect of this song.

“A’ma’r gopan kathá jene niyeche” (PS 1272)

Purport:

My Parama Purusa is my most close and most dear; He is surrounding me in all the ways; I remain under His eternal shelter. He understands all the vibrations of my mind, all the feelings of my heart – all my secret tales. He knows me inside and out; He is aware about everything. He understands the pain and longing of my heart; He knows what is good for me and what is bad for me; what is for my welfare; and, what I should and should not do. All these things He understands well. Parama Purusa is my everything. My entire existence is within His mind. Everything is at His fingertips. He knows everything about me.

Whatever I try hide to from Him cannot remain hidden – ever; everything gets exposed. He is well aware about my secret tales. Whatever I think, He knows. Nothing can be hidden from Him. Everything is within His reach. He brings everything into the light of His awareness.

He resides in the depths of my heart. He saturates my soul with the sweetness of His mind. By remaining there, my whole being gets saturated by His divine presence. So He is my most dear One. In my inner-heart and inner-mind He whispers sweet, loving words into my ears.

Parama Purusa is living in my heart and He knows everything. Indeed He is more aware about my whole existence than I am myself. And He eternally guides me and keeps me under His loving care and shelter. In that way I am moving – I feel so blessed. I don’t wat anything but Him and Him alone…

**** End of Prabhat Samgiita and start of the first letter ****

== THE DOGMA STARTED BY COWARD AND OPPORTUNIST INTELLECTUALS ==

Namaskar,
One dogma has been started by certain individuals and that dogma must be removed from our Ananda Marga society.

NOT PRAISEWORTHY TO USE NON-SANSKRIT NAMES

As we have seen in the past that when Sanskrit names were introduced into our Ananda Marga society, then in the beginning many were feeling uncomfortable or reluctant to use their Sanskrit names in public. And some still today in their day to day worldly dealings do not like to use their Sanskrit name.

I think all this happened because of a weakness of the mind and lack of proper moral strength.

In His DMC discourse, Baba explains that those who suffer from such a weakness of mind due to materialism or other negative philosophies get such psychic complexes.

Baba says, “Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

Likewise, those who do not like to use their own Sanskrit name are not doing something great or praiseworthy etc. Rather their faulty manner is the expression of a weak mind. It is clear by Baba’s above guideline.

Pseudo-culture is such a prevalent thing, and using one’s non-Sanskrit name is a “gift” of pseudo-culture. In current times pseudo-culture permeates nearly every aspect of life, so sometimes it is hard to recognize it.

JUST A LITTLE COURAGE IS NEEDED

Also, 40-50 years ago in various countries, meditation or yoga asanas were looked upon as something very negative, like witchcraft. The general people were scared to practice – or at the very least embarrassed. But with the efforts of courageous people it became common and now yoga is well respected – indeed it is the latest rage; everyone is doing it. And all capitalist companies show people doing meditation in their advertisements. Similarly if we start using ‘Shrii’ before the name, then without any delay, it will become common and well-respected.

Just like we are follow many Sanskrit terms in our general talking style, and we are using those as we have become habituated to them. Such as the term jagrti, we do not call it a temple, mosque or church. Likewise we use the term Dharmacakra; we do not call it prayer or namaj or yajina.

And, we do not call AM a religion, rather we use the word dharma. Also we use ‘namaskar’ and not “Hi” or “hello” or namaste or Salaam Vale Kum. Or Ram Ram. Rather we use namaskar as our salutation–with folded hands not shaking hands.

All these dharmic approaches have been incorporated into our Ananda Marga way of life.

COWARDS FALL PREY TO PSEUDO-CULTURE

Similarly it is our duty as Ananda Margiis to not fall prey to pseudo-culture. The whole society is waiting for our guideline. Baba has given everything. Our duty is to first practice in our life, and then help to guide others and bring them in the proper path. Due to a lack of proper guidelines and due to faulty theories the whole society is moving in a confused state, misguided direction. We should not allow this to continue– nor introduce any negative ways.

Likewise, respect and reverence to Guru is not very common in present crude society. That’s why certain cowardly and opportunistic intellectuals don’t like to give reverence to Guru in their writing. They fail to preface Baba’s name with Shrii etc. Just in casual way, they refer to Baba as “P.R. Sarkar”. That is highly disrespectful.

HOW PSEUDO-CULTURE GETS SPREAD; HOW DOGMAS TAKE ROOT:

RICH PEOPLE IMPOSE THEIR DEGRADED STYLES OF ART AND DANCE ON OTHER SOCIETIES

In His ‘Exploitation and Pseudo-Culture’ chapter of Neo-Humanism, Baba explains that via the medium of theatre & cinema, rich people impose their low and degraded styles of art and dance on other societies. And because of their inferiority complex, innocent people start copying that and fall into pseudo-culture. Unfortunately they adopt it quickly. And even worse is that they feel honored. It is such a pity that they leave their beautiful customs and culture and adopt pseudo-culture and feel glorified by that. This problem is rampant these days.

This very stage is very detrimental. Those whose backbone is broken by the heavy weight of pseudo-culture are a burden and cannot do anything.

Baba says, “If their cultural backbone is broken, then all their struggles will end in nothing–like offering clarified butter to a sacrificial fire which has been reduced to ashes. If one’s spine is shattered, it is impossible to hold one’s head erect. Can those whose necks and backs are crushed under the weight of pseudo-culture, be expected to hold their heads high in any sphere of life?” (2)

Unfortunately some in our Ananda Marga have fallen into this position.

Here we should remember that Baba has taught us that in our Ananda Marga culture we are to use ‘Shrii’ before the name. This is the given system.

Unfortunately, some of are obsessed with various dogma and with that psychic disease they don’t want to leave that tradition which is going on in outdated local social ethics. Because of this, in a growing number of countries, usually a few people don’t understand the value of the term “Shrii” writing before the name.

WE ARE THEN RESPONSIBLE FOR REFERRING TO BABA IN THE PROPER WAY

The divine and auspicious advent of Taraka Brahma onto the planet is one holy and magnificent event. In the entire world population, only Ananda Margiis are aware about His great arrival. As His disciples, we are then responsible for referring to Baba in the proper way – using the proper name according to our Ananda Marga system. And by this approach the entire globe will learn correctly what to do.

When anybody opens the book of our Prout series, they see Baba’s photo. If one looks carefully at that photo, they will notice Baba’s signature is witten in Bengali. In His own writing, it is clearly written: “Shrii Prabhat Ranjan Sarkar”. This is Baba’s pristine example. By this way, anyone can understand that Baba is the writer, and His full name is Shrii Prabhat Ranjan Sarkar. Not just ‘P.R. Sarkar’.

Unfortunately, some cowards intellectuals do not ahere to Baba’s system.

SHRII IS THE FOURTH ATTRIBUTION OF THE LORD

As we know our Baba – Shrii Shrii Anandamurtiji – is not only Bhagawan, but furthermore He is Taraka Brahma.

While explaining the term Bhagawan, Baba has told that the Personality who has bhaga is called Bhagawan. And the term Bhaga means the collection of six attributes. These attributes are: (1) Aeshvara, (2) Viryam, (3) Yasa, (4) Shrii, (5) Jinanam, and (6) Vairagya. In ‘Jaeva Dharma and Bhagavata Dharma’ reveals this fact.

Baba says, “The meaning of the word Bhaga is ‘Aeshvarayamca samagram viiryamca yashasah shriyah Jinana-vaergyamca sanaam bhagaiti smrta’. Bhaga is the collection of six attributes.” (3)

We can see then that bhaga is just the collection of six attributes or qualities. And one of the qualities is ‘Shrii’. Indeed, ‘Shrii’ is the 4th attribution of the Lord. And the meaning of Shrii is “attraction” or “charm”.

That is why we have always seen that Baba uses the term ‘Shrii’ before His name. Two times. While writing His name He writes Shrii Shrii Anandamurtiji, not just Anandamurtiji or Shrii Anandamurtiji. He prefers Shrii Shrii Anandamurtiji. Or double ‘Shrii’ before His name.

And it is our duty as disciples to follow His guideline – to follow Baba’s example.

Thus we must emulate His given system and use the preface Baba’s names with ‘Shrii”: Such as Shrii Shrii Anandamurtiji or Shrii PR Sarkar, whichever is needed.

BLUNDER DOES A LOT OF DAMAGE

MUST USE “SHRII” OR “SHRII SHRII”

The mention of Prabhat Ranjan Sarkar without putting “Shrii” in front is most disrespect to our Guru Baba, who is Taraka Brahma. And the mention of Anandamurti without using the preface “Shrii Shrii” is equally disrespectful, and an equal blunder.

Some persons may be imagining this is just a “small thing”. For those who may be thinking in this misguided fashion, please consider these following examples:

Suppose, for instance, if one is walking in a dry, dirty area, and gets covered with dust. That may not be bothersome to the person. But if one tiny grain of dust gets in the eye. Then it will be a big problem. So something small may create chaos. Depending upon how critical it is.

Suppose someone puts their shoes on their head instead of on their feet. It may seem like a small mistake, but it will create a big problem.

Suppose a person tries to walk upside down, with their head on the ground. This may seem like a simple thing, but it will create huge difficulties.

Or suppose if someone cuts off their nose. The nose may be something small, but cutting off the nose will derange their entire face.

So by these above examples it becomes clear that “small things” can create huge errors and much harm. And as such one can hardly call those things as small, inconsequential errors. Rather they become serious problems which need to be addressed and corrected.

Now let’s apply this to Baba’s appellation.

Two of the seven ‘Secrets of Success’ are:

(1) Shraddha’ (deep reverence for the Goal (Ista); and
(2) Guru Puja, (respectful offering and surrender to the Guru).

So these are two of the Secrets of Success which Baba Himself highlights in so many discourses. So see then how essential it is to have deep reverence for the Guru. And to express that properly. And in Ananda Marga that is our way – to give maximum regard to BABA, Lord Shrii Shrii Anandamurtiji, the Granter of salvation.

So consider that something supposedly small like putting “Shrii” before Baba’s name, it has tremendous importance. And not doing so creates huge negativity by its being most extremely disrespectful to that divine Entity.

TRUE FOLLOWERS ALWAYS SHOW RESPECT

BUT NEGATIVE HABIT OF OUR SOME COWARD AND OPPORTUNISTIC INTELLECTUAL “WRITERS” IS OPPOSITE

In all spheres of life people give maximum reverence and high regard to those whom they revere.

For example when the pope or Dalai Lama are introduced then words like “his high holiness”, “revered one”, and “divine being” are used. Their followers will always do like this.

The devotees of Ramakrsna, Yogananda and Vivekananda always use Swamiji or Thakur and then they close with Paramahansa. These titles show great respect and reverence.

Likewise the laukik name of Nima’i is not so impressive sounding that is why followers refer to their saint as Caetanya Mahaprabhu.

Even when worldly leaders are introduced, then always proper due reference is given. They are known as “Mr President”, or “Mrs Prime Minister”, or whatever their respected title may be.

Hence it is quite common to publicly revere leaders – whether they be a leader of a church, state, or mission.

By this way, the rest of the world knows that that person is a respected one. People may or may not be catholic, but because those catholics revere the pope up to the sky, then everyone on this earth feels that the pope is someone of great stature and import. Same is the case with the Dalai Lama, Ramakrsna, and the leaders of various countries.

In contrast, if their own followers do not give them reverence on the public stage, then the rest of the world will automatically think that that so-called leader is not so great – rather he is just a second rate individual, or worse than that.

Hence, it is extremely important for one to give great reverence to those whom they revere.

Unfortunately some of our most “prolific” writers in AM nowadays have fallen into the extremely negative habit of just writing ‘PR Sarkar’– and in some cases they just write ‘Sarkar’. By quickly surveying the books, articles, and emails of “writers” then we can see this unfortunate form of expression.

Not only that, such WT writers and publishers in Ananda Marga who write about Baba refer to themselves as Ac Abc-Ananda Avt, yet when publice refer to Baba they write “PR Sarkar” or just “Sarkar”. Such Wts are shameless. They are keen to honour themselves and quick to dishonour Baba.

And overall this has a negative effect across the entire society.

Because then non-margii writers adopt this same ungainly approach and they just write ‘PR Sarkar’. Whereas if such mundane writers were aware that our “top” writers and margiis always respectfully refer to Revered Baba as ‘Shrii Prabhat Ranjan Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then they would get a good teaching and follow our example.

It is just like how mundane or non-British reporters always refer to Queen Elizabeth using the title “Queen”, and they always refer to Prince Charles using the reference of ‘Prince’. Never do they just write “Elizabeth” or “Liz”, or “Charles” or “Charlie”. And if they did then the public would object. Because everyone has become taught and trained that “Queen Elizabeth” and ‘Prince Charles’ are the proper ways.

Likewise, Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

Although we are not trying to emulate the British monarchy nor the Catholic Church etc, but this particular point is meaningful. The idea being that if we ourselves are perfectly consistent in always giving proper reference to Baba as ‘Shrii PR Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then people of the general society will also follow suit. It will become natural for them. And that will be the proper way to introduce non-sadhakas to Baba as well as the proper way for Ananda Margiis to refer to the social and spiritual names– Shrii PR Sarkar & Shrii Shrii Anandamurtiji, respectively– of our Revered Guru.

IT COULD BE ANYBODY

One related key point is that PR Sarkar could refer to Pramod Rai Sarkar, Paramatma Ram Sakar, Prabhu Rsi Sarkar or countless other names. So in addition to using Shrii, we should always employ the full form of Baba’s name, i.e. Shrii Prabhat Ranjan Sarkar.

Along these lines there is one famous story.

When the police came to arrest Baba, they arrived with an arrest warrant that said “PR Sarkar”. Baba refused to recognise the warrant as being legitmate. He said, “That is not my name; that warrant could be for so many other people whose initials are PR.” On this point, the police accepted defeat so they left without Baba and came back with a new warrant that stated Baba’s complete name.

So we should always employ His full name – Shrii Prabhat Ranjan Sarkar – when referencing Him in any way.

DON’T DISPLEASE BABA

Casual and crude way of referring to Sadguru is not only objectionable but absolutely abominable. Nobody should do such sin. In the scripture it is said, “Shive rusto…” The meaning is that if Guru is displeased, then nobody can save that person. Reverence and pleasing Guru is very important. To do this, Baba taught us many things including how to address Parama Purusa, Mahasambhuti, Taraka Brahma.

To teach us Baba has given very clear example while writing the books about Shiva and Krsna. The names of these two books themselves are very honorable and respectful.

For example Lord Shiva’s book is “Namah Shivaya Shantaya”. And the meaning is, “Salutations to Lord Shiva who is the Ever-Tranquil Divine Entity.” And similar way about Lord Krsna Baba has titled the book as “Namami Krsna Sundaram”. That is, “Salutations to Lord Krsna Who is the Ever Beautiful and Charming Divine Entity”.

By this way Baba has given one glorious example. And the motive was only to teach us, how we should address Guru. He does not address Lord Shiva and Lord Krsna in a casual manner.

So when we refer to Baba it should be done in the most reverential and respectful terms.

MUST FOLLOW BABA’S SYSTEM

It is Baba’s system that He prefers that His name should prefixed with Shrii. That’s why He signs in this way. As His disciples we should address Him in the way in which He prefers most.

BABA’S RELATED TEACHINGS

“Shrii: That special quality which attracts everyone in one direction, the “one” of that attractive power, is said to have shrii. It is also called shriipati (tirupati). In other words, shrii means “the power of attraction” or “charm” or “fascination”.” (4)

“Shrii: Sha is the acoustic root of rajoguńa [the mutative principle] and the ra of energy. When people plunge headlong into the field of action with all the rajas [mutative force] at their disposal, and backed by this stored-up energy take to karma yoga, that is, when they take up the challenge with all the inherent force and vigour of their personality, we say that sha and ra are well-blended in them. So sha + ra = shra. The word is in the feminine gender, so it becomes shrii when suffixed by uniiś. Shrii means the power of attraction – a unique combination of mutative lustre and inner vitality. All human beings covet this rare quality, shrii, so even those who are devoid of shrii like to prefix their names with shrii.” (5)

“Next is ra, which is the acoustic root of energy. We have spoken earlier about energy. In Sanskrit, indra means energy – for example, light, sound, electricity. Where sha, that is, the rajoguńii vrtti [propensity], and ra, that is, energy, are both present, success is assured. Many may have a mind to do something, but do not have the requisite capability to do so. The desire is there, but no effective skill. Obviously, ra is absent here. Where both sha and ra are present we get shra, and adding the feminine uniiśa gives shrii.” (6)

“You must have seen objects that instantly draw your attention. That means the particular object has an attractive force within it. There are some people who are not particularly learned or intelligent; nor are they adept at public speaking; but they are very good conversationalists. People gather round them eagerly to enjoy their pleasantries. That too is a kind of shrii. There are people who are not conversant with the intricacies of music, but they sing so melodiously that others rush to listen to them. That is the person’s musical shrii. Hence that singer may be honoured with the title giitáshrii. One who possesses this quality of shrii, this charm, this fascinating faculty, is said to have the fourth quality of bhaga.” (7)

“One of the names of Parama Puruśa is Shriinivása. Here the Saḿskrta word shrii means “the most charming personality.” The word shrii is derived from sha + ra + uniiś. Sha is the acoustic root of the mutative principle and ra is the acoustic root of energy. With the help of these two things, sha plus ra, human beings are moving, dancing, speaking and doing so many things. Obviously they need sha and ra very much. The supreme abode of this shrii is Parama Puruśa: hence He is affectionately called Shriinivása. To Him only all the living beings will return, either today or tomorrow. That is the supreme abode of bliss, the supreme culminating point – ánandadháma…parágati.” (8)

Namaskar,
In Him,
Liila

REFERENCES
1. Subhasita Samgraha- 3, p.86
2. NH-LOI
3. SS part 21
4. Shabda Cayanika – 2, Disc: 8
5. Namámi Krśńasundaram, Disc: 24, Shabda Cayanika – 2, Disc: 8
6. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”, Shabda Cayanika – 2, Disc: 8
7. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”
8. Subhasita Samgraha – 12, To Whom Do You Belong? Where Do You Come From?

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Everyone Is Interdependent

Only Fools Think Nobody Should Bother About Me

“You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.”
(A Few Problems Solved Part 6, The Spirit of Society)
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Date: 03 Feb 2012 22:53:11 -0000
From: “Acintya Deva”
To: am-global@earthlink.net
Subject: Why Asana Is A Must For Proper Sadhana

Baba

== WHY ASANA IS A MUST FOR PROPER SADHANA ==

Note: The “I” in the below account refers to our dear margii brother Ram Prasadji. He is the one who spoke to rector master dada about asanas. I have merely noted down the points and recounted the scene so others could read what happened. Thus the “I” does not refer to me (Acintya), the “I” reflects brother Ram Prasadji.

Namaskar,
Astaunga yoga – the eight-limbs of yoga – includes yama, niyama, asana, pranayama, pratyhara, dharana, dhyana, and samadhi. When my own asana practice became disturbed, I sought out one Dada as I did not want to be deficient in any way.

At the earliest opportunity I asked rector Dada to review my asanas. He was very busy in arranging duties related with the master unit. When he inquired about my problem, I told him that earlier I did not have any serious problem. But when I started doing asanas, then I began to experience various issues.

I related what happened when I had visited Ananda Nagar, and met up with one Dada. I requested Dada to prescribe some asanas for me, then in a distracted manner he told some asanas while I was walking along with him. Since practicing those asanas my situation worsened.

After listening to this, my rector Dada told that, “You have to understand the problem with our workers, WTs. Because of organizational work pressure, everyone in the Ananda Marga Wt cadre is busy. Some do not have time to study Baba’s books nor the Ananda Marga acarya diary; while others do not have proper knowledge about asanas and their positive and negative effects. In that case, some do not know which asana is related with which disease, while some other workers certainly know. If you find a Wt who is knowledgeable, then that is very good – learn from them. Otherwise, refer to Baba’s books [as explained below] because getting improper guidelines from an unqualified worker could be harmful.”

THE SCIENCE OF ASANAS

Here is more what my Rector Dada recounted to me that day.

Asanas are a tested and proven science. Thus they should be prescribed very carefully, only after proper analysis and inquiry regarding the practitioner’s physical and psychic diseases or problems. Asanas are not just some free-hand exercise. Asanas are deeply healing postures of comfort that are related with various glands and subglands.

Baba has revealed a completely new science. In the past, various yogiis were doing asanas, but they were not aware about the serious consequences. And they did not know the way asanas link with various propensities. In His discourse “Glands and Sub-glands”, Baba has revealed the secret.

Baba says, “This is a new science which is unknown today.” (1)

Baba has given the science in His Ananda Marga teachings how asanas affect various cakras and their related glands and subglands.

PROPER SYSTEM MUST BE FOLLOWED

So asanas should not be learned or practiced in a haphazard way. If anybody does asanas without proper awareness, those asanas can cause serious harm or create more diseases: Physical, as well as psychic. To avoid this situation, better is to follow Baba’s direct teaching.

In the asana book, it says that margiis should consult with acaryas. Then how can margiis decide our own asanas with the help of the books only?

The answer is simple: Yogic Treatments book.

In that text, various diseases and their respective asanas have been detailed. One should carefully read about their health problem. The recommended asanas for that problem should be practiced carefully and diligently, otherwise there is the possibility of causing harm.

DADAJI: “REFERENCE YOGIC TREATMENTS”

Here is more of what Dadaji and I discussed that day.

Dada confided in me, “You see my situation. I am extremely busy in my master unit work. If any asthma patient or heart disease patient asks me about asanas, what can I tell them? And if I give them the wrong asana, that will be very bad. So for the sake of safety and welfare for others, I suggest that everybody should read the Yogic Treatments (Yoga Cikitsa), and follow the guideline. In that way they should decide upon and practice their asana. That is a very safe method.”

Then I replied, “Dadaji earlier nobody ever told me this in such a clearcut way.”

Dada replied, “On this very point, what can I say? I know my own shortcomings. I do not have any hesitation to accept them. Due to extreme pressure of work, some WTs do not have time to study all those huge teachings of various diseases and their remedies and asanas. So those concerned persons should decide. That is why Baba has written this book. Otherwise, what for?”

In the Preface of Yogic Treatments, Baba has written:

“The object of the art of healing is to cure a patient, both physically and mentally. So the main question is not to uphold any particular school of medical science; rather, the key task is the welfare of the patient.”
“Just as diseased body organs can be restored to normal by administering medicines internally or externally, they can also be healed, more safely and more perfectly, with the help of yogic ásanas and mudrás. The aim of this book, therefore, is to make the general public aware of the yogic methods of treating the various illnesses.
“My purpose is to let people cure themselves by practising the ásanas and mudrás described in this book. People are requested not to take the risk of practising ásanas and mudrás by themselves, but rather to do so under the guidance of an experienced ácárya [spiritual teacher]. Ananda Marga ácáryas will always be ready to help without any remuneration. Detailed instructions for practising the ásanas and mudrás, for bathing, etc. have been given in Part Three of Ananda Marga Caryácarya. If necessary, the reader may consult that book.” (2)

Dadaji added, “In normal times – when all acaryas are up to the mark in all respects, then getting acarya consultation on asanas from a Wt is best. That is Baba’s guideline. But in this era, if a proper acarya is not nearby, then one can adjust and learn directly from Baba’s above books, i.e. Caryacarya – 3 and Yogic Treatments. That will suffice – that is better than getting improper guidelines from an acarya without the requisite knowledge. However, if one is very new to Ananda Marga and yoga, and they have never practiced a yoga asana, then they should refrain from learning on their own. Then they should wait to in contact with a wt or practicing margii. There is no other way.”

SOME WARNINGS

In the last Dadaji warned, “Be careful. If asanas are done correctly then that is very good. Very beneficial. But if they are done incorrectly, then they are very harmful. If you need help with a particular asana ask your bhukti pradhan, unit secretary, or any Wt or senior margii who has a keen understanding of that particular asana.”

“One of the tragedies nowadays, when yoga has become so popular around the world, is that many are practicing without following the do’s and don’ts such as proper diet, correct form, or wrong asana entirely, and in result they hurt and harm themselves.”

After that he showed me the Baba’s discourse, “Glands and Sub-glands”, where Baba has revealed operative aspect behind the science of yoga asanas. Some asanas give pressure on the glands and then the secretion of hormones increases. And that affects on the body and mind. Whereas other asanas have a depressurizing effect on other respective glands. that affects in the the opposite manner. Some asanas work in one direction, and then other asanas are work in the opposite direction.’

‘And Baba also especially warned, that in various diseases certain asanas are prohibited. Like, in high blood pressure, sarvangasana (shoulderstand) is very harmful. Similar in the case of heart patients, salabasana is very bad. There is a long list of such conditions. So the best is to consult Yogic Treatments book. That is the safest way.’

MORE OF BABA’S GUIDELINES ON ASANAS

Dada told, ‘This following paragraph of “Yoga Psychology”, is very important:

Baba begins telling about cakras.

“Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today.” (3)

Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities.

“By performing a’sanas regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because a’sanas have a profound effect on the glands and sub-glands.” (4)

Baba then goes on to explain the way asanas affect the glands:

“All a’sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu’ra’sana [peacock posture] has a pressurizing effect on the man’ipura cakra. The secretions of the glands and sub-glands of the man’ipura cakra and the propensities associated with them will become more balanced if this a’sana is practised regularly.” (5)

Here Baba gives a specific example.

“If someone has a great fear of public speaking, it means his or her man’ipura cakra is weak. Through the regular practice of mayu’ra’sana, this propensity will be controlled and fear will be eliminated.” (6)

Baba then explains more about the precise way in which asanas exert their effect on the cakras.

“Other a’sanas may have a depressurizing effect on the man’ipura cakra, and if these a’sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa.” (7)

Baba concludes by giving the link between importance of asana selection, and their effect on each person’s propensities:

“By practising a’sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual
aspirants should select the a’sanas they perform very carefully. This effect of a’sanas on glands and sub-glands has never been revealed before.” (8)

CURRENT SITUATION WITH VARIOUS WTS:

PARTING WORDS OF RECTOR DADA

Under normal circumstances, it is quite beneficial to review one’s asana practice with our wholetimer dadas and didis. Unfortunately, we are not living in normal times.

Tragically, nowadays, some dadas and didis themselves do not do asanas. By seeing their obesity and big belly, it is quite clear they do not do asanas. Yet when they entered the Marga they were quite slim and healthy. Gradually, over the years, they grew in the midsection. Part of the cause was not doing asanas. Only some junior workers and some seniors are practicing asanas. While a few Wts do not do them at all – not ever or rarely. That is the sad news.

For instance, when Wts are at a margii’s house then they must practice asanas to impress that host margii family. But when they are alone or in the jagrti with other dadas then they do not practice. Nor do they practice when traveling on the train etc. During reporting or in camps, then some may practice and many not. Those not practicing will often make sarcastic, taunting remarks to those who do practice asanas. Because those dadas feel threatened that if more do asanas then they also may have to do them.

That is the astonishing aspect: If they see any WT practicing asanas then they harass that sincere worker and make them the butt end of their jokes. Such is the toxic atmosphere in the organisation these days. Those strict in 16 Points are abused by other workers.

There is more to tell: If any Dada is doing tandava or kaoshikii, then sometimes other workers tell them to stop because they are making noise and creating a disturbance. This is the shocking response that happens nowadays. Certain wts feel irritated if another is sincere in following daily dharmic practices like asanas, kaoshikii and tandava etc, so they become a vocal opponent. In their own campus, such things are happening with some Didis. Not always, but sometimes.

Another twist is that when overseas wts go to reporting in India, then certain host workers do a show of asanas and sadhana lessons for a few days – as if they are very sincere. Yet if you inquire with them about the most basic asanas, often they we have seen that some of those Wts are not aware. Some do not even know which asanas are for males and which are for females.

So you see, in some cases their knowledge and understanding is quite poor.

BABA’S RELATED TEACHINGS

““Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done.
The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. Ásanas help the sádhaka to a large extent in this task, so ásanas are an important part of sádhaná.” (9)

“Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole.” (10)

“We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants.” (11)

“By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (12)

“Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga.” (13)

“The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That’s why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role.” (14)

“Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.” (15)

“Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].” (16)

“Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.” (17)

“Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].” (18)

“Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.” (19)

“Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.” (20)

“The Paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected.” (21)

“After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen.” (22)

At His feet,
Acintya

REFERENCES:
1. Yoga Psychology, “Glands and Sub-glands”
2. Yogic Treatments, Preface
3. Yoga Psychology, “Glands and Sub-glands”
4. Yoga Psychology, “Glands and Sub-glands”
5. Yoga Psychology, “Glands and Sub-glands”
6. Yoga Psychology, “Glands and Sub-glands”
7. Yoga Psychology, “Glands and Sub-glands”
8. Yoga Psychology, “Glands and Sub-glands”
9. Caryacarya – 3, Ásanas
10. Ananda Vacanamrtam – 22, Táńd́ava and Kaośikii
11. Prout in A Nutshell – 9, Pramá – 4
12. Yoga Psychology, “Glands and Sub-glands”
13. Ananda Vacanamrtam – 23, How to Concentrate
14. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 6
15. Yoga Psychology, Questions and Answers on Meditation, #4
16. Yoga Psychology, Questions and Answers on Meditation, #5
17. Yoga Psychology, Questions and Answers on Meditation, #6
18. Yoga Psychology, Questions and Answers on Meditation, #7
19. Yoga Psychology, Questions and Answers on Meditation, #8
20. Yoga Psychology, Questions and Answers on Meditation, #9
21. Subhasita Samgraha – 1, The Call of the Supreme
22. Caryacarya – 1, The Process of Initiation

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Date: Sun, 23 Dec 2012 20:25:54 -0000
To: AM-GLOBAL
From: Pradiip…..@yahoo.com
Subject: To Become Healthy, Know This

Baba

== TO BECOME HEALTHY, KNOW THIS ==

Namaskar,
When Taraka Brahma advents on this earth, then He fulfills all the needs of human beings in every arena of life. He gives everything in all the realms: Social, economic, physical, psychic, spiritual, health, emotional, individual, and collective etc.

On the point of hygiene and health, Baba has given 16 Points for one’s all-round welfare. For certain diseases He has given various dances like tandava and kaoshikii etc, and He has given asanas in Caryacarya – 3.

He has addressed numerous other diseases and ailments in His “Yogic Treatments” book. Although that book is very small but it is very concentrated and full of invaluable guidelines and recommendations.

It will take hundreds of years for modern medical science to research and understand all those points.

Although people regard present day medical science as being very advanced, it is not as advanced as the guidelines given in Baba’s Yogic Treatments book.

MODERN MEDICAL SCIENCE

NOT AS ADVANCED AS YOGIC TREATMENTS

As advanced as people think modern, western medicine to be, actually it has many flaws. As a practice, patients are not fully cured but rather put on lifelong medication; treatments are generally superficial in nature as they fail to address the root cause; and the side-effects of their prescribed medicines are horrifying, often causing more harm than the original problem.

In addition, modern medical science does not believe in fasting without water, or the control of semen, or a strictly sattvika diet, or regular clearing of the bowels . Nor does it fully explore how diseases get developed, or what things are good for the human body.

For all these reasons, western medicine strays far from the kernels of truth given in Yogic Treatments.

Let’s explore a few examples:

(a) Asthma: Western doctors believe that asthma is a disease of the lungs and bronchial tubes; however, that is merely an off-shoot or secondary presentation. According to Yogic Treatments, the root cause of the problem is in the stomach. That is why it is recommended that patients should take their last meal of the day prior to sunset and certainly by the early evening hours.

Yogic Treatments says, “It is better for them [patients of asthma] to finish the evening meal as early as possible, certainly by an hour and a half after sunset, that is, by 7:30 or 8 p.m., because it will keep the stomach light, having digested the food well before dawn. Then acute asthmatic spasms cannot occur. Remember that asthmatic spasms cannot occur when one’s stomach hungers for food, so in a severe attack of asthma, the more one fasts, the better.” (Yogic Treatments, Asthma)

Clearly then this is a disease of the stomach, not the lungs. But this fundamental point is completely unknown to western medical science.

(b) Hernia: In the western medical tradition, they think a hernia is caused by muscle weakness. But the yogic treatments model identifies the stomach as being the root cause of the problem.

Yogic Treatments says, “Because hernia originates from intemperate food habits, special care should be taken about food – especially regarding non-vegetarian food and all types of food which may cause constipation.” (Yogic Treatments, Hernia)

(c) And this is the case of so many other health issues and diseases. Modern western medical science fails to identify or treat the root cause of the problem. This is true of headaches, gout / rheumatoid arthritis, piles etc. In these cases as well, modern western medical science fails to treat the real problem, but rather attends to superficial manifestations thereof. Yogic treatments has clearly identified and the real cure lies in stomach and digestion. If these aspects are treated, then the patient will recover fully, otherwise not.

In that way and beyond, there are so many unique things which Baba has revealed in His Yogic Treatments book, which are completely absent from modern medicine. It will take a herculean effort by western researchers to prove and understand these things in the context of their current medical model.

SPECIALITY OF YOGIC TREATMENTS:

ASANAS ETC ARE THE MAIN CURE

Baba has specially given the program that through the practice of (a) asanas, (b) proper food, and (c) various do’s and don’ts, a sadhaka can cure himself of most or all diseases. True to form, Baba’s Yogic Treatment book utilises asanas as a main form of treatment.

Specifically, for each and every disease there is a sub-heading or section called cikitsa’, meaning treatment. In the original Bangla edition the word – Citkitsa – has been given by Baba and in the English edition the term ‘treatment’ has been used.

In that section, Baba prescribes a combination of asanas that are to be practiced in the morning and evening. It is those very asanas that stand as the main cure or solution to a particular disease.

OTHER ‘ARRANGEMENTS’

In addition to the section titled cikitsa’ (treatment), each and every chapter of the Bengali and Hindi editions of the Yogic Treatment book has another section called kayekt’i vyavastha’, literally meaning ‘A few arrangements’.

And in that section – called katipaya vyavastha’ – an array of herbs and plants are given which come from various ethnic, tribal, and native peoples etc. Those communities have been using these herbs for thousands of years.

In Baba’s teachings on yogic treatment and health, these herbs take on a lesser role in comparison to the main treatment of asanas. Since, as Baba says, these various herbs are just a ‘few arrangements’.

MISTRANSLATION: CAUSE OF CONFUSION

Unfortunately in the English edition of Yogic Treatments book, the section – katipaya vyavastha’ – got translated as ‘remedies’. When in fact it only means a ‘few arrangements’.

But because the word ‘remedies’ has been wrongly placed in the English edition and because ‘remedies’ is synonymous with ‘treatment’, and because ‘remedies’ has been printed in bold print, then people are misled to believe that those herbs and roots are the main and proper cure – but that is not right. Those herbs are not the key treatment. Rather Baba gives that the main treatment is asanas.

So the English edition of the Yogic Treatments book, the term ‘citkitsa’ has been rightly translated as ‘treatment’. That is fine and proper. Because in that ‘treatment’ section, only various asanas and mudras are listed.

But to translate katipaya vyavastha’ as ‘remedies’ is very misleading and wrong. Titling them as ‘remedies’ places those plants and herbs on the same level of importance as Baba’s prescribed asanas.

Because of that mistranslation, readers and patients wrongly conclude that those plants and herbs etc are the main solution and they overlook the asanas section. When in fact the real solution is the asanas; whereas, these plants and herbs have some other type of role.

SOME REVIEW

Here again it should be understood that Baba is emphasizing the importance of asanas. That is the main form of treatment in His Yogic Treatment book.

In the English edition, those herbs etc are wrongly being prescribed as “remedies”, but in reality those herbs are not remedies. They are just a few arrangements which are some type of supportive item. The proper and main treatment is the asana. This should be known. But due to the wrong translation, innocent people give more emphasis to the herbs. That is the misunderstanding.

We should clear up this matter once and for all. By that way sadhakas all over will be greatly benefited. They will then view asanas as the real treatment – not those herbs. That is the dharmic message which Baba’s book gives in the original Bengali and Hindi versions. Just it was wrongly translated in the English edition.

IMPORTANCE TO PROPER DIET AND OTHER DO’S & DON’TS

In addition to the section on asanas, for each and every health issue outlined in His Yogic Treatments book, Baba has provided two more sections: (a) dietary guidelines and (b) do’s and don’ts. These two sections are critical aspects – combined with the prescribed asanas – for regaining health. In the diet section Baba often addresses what foods to eat, what foods to avoid, what times to eat, as well as many other particulars related to nutrition. In the section of do’s and don’ts, Baba raises a variety of lifestyle stipulations such as going to bed early, walking regularly, taking a hip bath etc. There are a wide array of issues Baba raises in this section titled do’s and don’ts.

It is clear then that both diet and other lifestyle guidelines are key components of Baba’s system of yogic treatments.

ENGLISH BOOK TITLE ITSELF NEEDS REVIEW

The original Bangla book title is Yaogika Cikitsa’ o Dravyagun’, meaning Yogic Treatment and Some Qualities about the Herbs.

But the English edition of the book has been given the misleading title, ‘Yogic Treatments and Natural Remedies’. So this is also problematic because in His original teaching Baba is not telling those natural plant items are remedies; but the translators give this false impression in the very title itself.

ABOUT THE COVER OF THE BOOK

On the cover of the Bengali version of Yaogika Cikitsa’ the focal point is a sadhaka performing asanas. In that way it correctly portrays the spirit of the book. Since asanas are the main cure. Whereas on the cover of the English edition the main picture is of a plant. So that further points in the wrong direction that herbs, not asanas, are the main cure and treatment.

BABA GIVES DISCOURSES IN THREE LANGUAGES

As we all know Baba has given original discourses in Hindi, English and Bangla. All three languages have been used throughout. So just because this Yoga Citkitsa’ book has been given in Bengali, no one should therefore think all the discourse are like that. Because countless discourses have been originally delivered by Baba in other languages like English, Hindi, etc.

SOME OF BABA’S RELATED TEACHINGS

Baba says, “Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence [and control] the propensities attached to each cakra. This science is largely unknown today. By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (Yoga Psychology, Glands and Subglands)

Baba says, “After Dakśas yajiṋa Shiva’s influence over the Aryans increased more and more. The Aryans began to feel that, being so indebted to Shiva, they could no longer afford to disregard Him. It was Shiva who had taught them spiritual sádhaná, ásanas and práńáyáma; the secret of good health.” (A Few Problems Solved – 1, Tantra and Indo-Aryan Civilization)

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death. The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy.” (Human Society – 1, Various Occupations, Doctors)

Namaskar,
In Him,
Pradiip

Note 1: ADDITIONAL POINT OF INTEREST

Just as cikitsa’ means treatment and by that way people get cured of various kinds of diseases and syndromes etc. In that very spirit, the term “cikitsa’ laya” means hospital.

PRABHAT SAMGIITA

“A’loker utsa’re – kuya’sha’r path dhare, giyechile du’re…” (1755)

Purport:

Baba, You are the most gracious One; You save everybody. Baba, with the emanation of Your divine effulgence, those following the foggy path have
returned back to the house. By Your grace, those who fell into sin and staticity have come back onto the path of truth and righteousness; they have come back onto the path of dharma – their home. Baba, by Your grace they have again come under Your eternal shelter.

Baba, because of You, there is truth and dharma. Because You are, the effulgence remains. Baba because of You there is life. You bring bliss and warmth to all. You shower Your love and affection on everyone. Baba, those who forget You become engulfed in the cimmerian darkness of avidya maya. Those who do not surrender at Your lotus feet, and those who neglect to sing Your name remain oblivious of the divine truth. Tragically, they plunge themselves into the deep abyss of self-pity and confusion.

O’ Baba, by Your grace I know only You. Only this truth I know: You are mine and I am Yours. Baba, I do not know about the divine world, nor about the mortal world. I do not know about heaven or hell; nor do I accept those myths. Baba, I do not know about right and wrong, or virtue and vice. Baba, by Your sweet grace my mind is fully focused on You. Baba, I only know You – I only accept You and You alone. Baba, You are the ocean of my life.

Baba, please be gracious by showering Your causeless grace…

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers
To: AM-GLOBAL

Baba

== BABA STORY: I WAS DRINKING HARD COUNTRY LIQUOR WITH VILLAGERS ==

Namaskar,
This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”

MEANING OF THE STORY

This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.

WHAT SOME DO

Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.

SHAOCA

Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.

BABA’S MANDATE

Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,
Dayamaya

Note 1: MUST BE STRICT IN FOLLOWING DHARMA

(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)

PRABHAT SAMGIITA

“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)

Purport:

Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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To: AM-GLOBAL
From:
Date: Tue, 18 Dec 2012 01:28:34
Subject: Baba’s Humour at Bettiah DMC

Baba

== BABA’S HUMOUR AT BETTIAH DMC ==

Namaskar,
The following humorous and loving interaction took place between our Sadguru Baba and those blessed bhaktas who were graced to be able to attend the DMC in Bettiah on 23 January 1984.

This particular DMC marked the first time that a tandava competition was held in Bettiah, so it was a landmark occasion.

Here we should differentiate between the ceremonial dancing of tandava at every DMC and a tandava competition wherein dancers would dance for a long period maintaining proper form. Again this was the tandava competition.

THE HUMOROUS SCENE THAT TOOK PLACE

At this point in the program, the margii – who himself was a bit obese and going to call out the directions for tandava – is now addressing the dancers in the DMC pandal. Baba Himself is sitting on the dais and the pandal is full of thousands and thousands of margiis. Everyone can hear what the margii announcer is saying. The atmosphere was quite blissful and joyous.

MARGII ANNOUNCER: This is the start of our tandava competition. We should all try. You know that Baba is all-knowing. We should all try and everything will be fine.

(At that time Baba was smiling and in a happy mood.)

BABA: When you say “we should all”, that also includes you doesn’t it?

(Much laughter.)

(While margiis were still laughing, Baba began smiling broadly and slowly looked toward all the sadhakas from left to right, in the pandal. Baba continued…)

BABA: I will not dance – I cannot do.

(Hearing this, once again there was uproarious laughter inside the pandal. Baba’s words were full of double entendre, or dual meaning. On the one hand it meant that Baba is the Guru and therefore He is not going to dance; on the other hand it indirectly meant that the obese margii announcer is not going to dance.)

BABA’S BLESSING

Baba says, “You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter.” (Ananda Vacanamrtam – 4)

Namaskar,
at His lotus feet
Parama’tman

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From: “Naval Sinha”
To: am-global@earthlink.net
Subject: Those Who Think They Understand Fully – Don’t
Date: Wed 10 October 2012 21:49:38

Baba

== THOSE WHO THINK THEY UNDERSTAND FULLY – DON’T ==

Namaskar,
Hindus think that brahamcarya means “celibacy”, when in in our Ananda Marga it means ensconcing oneself in Godhood. That is the dharmic understanding as given by Baba. This type of example is not unique; there are countless such cases.

As we know, Ananda Marga philosophy has its own vocabulary: Words carry a pointed dharmic meaning given by Baba Himself which is different from the general understanding of the common public and the various religions.

THE TERM AVATAR

For example, take the term avatar. Here are three different definitions:

1) The dogmatic Hindus believe that an avatar is a divine being that has descended from heaven onto earth.

2) Next, there is the pseudo-culture / video gaming definition of avatar, wherein an avatar is the creation of a character (as in a computer game) that represents and is manipulated by a computer user.

3) Finally in Ananda Marga, the term avatar refers to every created entity in this universe.

Baba says, “The fundamental stuff of the universe has emerged from Parama Purus’a; hence all objects, big and small, are the sambhu’tis of Parama Purus’a… When Parama Purus’a is manifested in some physical object, that physical object is called the avata’ra of Parama Purus’a.” (Ananda Marga Ideology & Way of Life – 10)

Thus the Ananda Marga definition of avatara is dramatically different from that of the dogmatic religions and pseudo-culture venues.

ABOUT THE TERM TANDAVA

Now let’s investigate another term: Tandava.

The Hindu community thinks that tandava means destruction. In Indian newspapers, if they are describing some village that caught fire wherein the houses burned to ashes, then they say that it was tandava of fire.

So Hindus commonly use it in this way: “Tandava depicts Shiva’s violent nature as the destroyer of the universe.”

The general Indian society also adheres to this meaning. Hence when destruction comes in the form of fire, the loss of blood, or an earthquake etc, then people use the term tandava, i.e. the tandava dance of destruction was going on.

But we know that this is not the true meaning of tandava.

In Ananda Marga, tandava is the name of one dynamic and tantric dance which Lord Shiva invented. All margiis practice this dance. So we use the term tandava in a very positive way: As one of the great gifts of Lord Shiva.

If in our Ananda Marga magazine or newspaper it is reported that margiis were doing tandava, it does not mean that margiis were killing, destroying or engaging in arson etc. Because for us tandava is something quite beneficial and positive. It is our duty to propagate this ideal to all.

Thus when we use the term tandava we should not use it as dogmatic Hindus do: They think that tandava means obliteration, destruction or disaster. Even in the newspapers, they will say that the dance of tandava of fire – or the first is dancing tandanva – happened if a huge blaze burned down an entire city.

As Ananda Margiis, we are not to be drawn in to such dogmatic ideas.

DADAJI’S BOOK

Unfortunately, in his book, “Mere Rahasyamay Baba” (2010, Hindi) – which translates as “My Mysterious Baba” – Dada Keshavanandji also uses the tandava term to mean destruction. When talking about the Emergency period during the 1970’s, Dadaji uses tandava as a destructive force. He says things like: During the destruction of Emergency period, the dance of tandava was going on and everything was destroyed.

In this manner, Dadaji has drifted and adopted the dogmatic Hindu meaning of the term tandava. To be fair, Dadaji uses the tandava term twice in his book: one time properly (dharmic) and one time improperly (dogmatic). When describing the Emergency period, Dada uses the tandava term in that latter dogmatic way.

OTHER MISTAKES IN DADAJI’S BOOK

Throughout the book, there are numerous small mistakes and some really big errors as well. Perhaps the most problematic story is chapter 41 (p. 46 – 48) titled “Ramchij Do Bar Mara'”, or “Ramchij Dies Twice”. Someone should really come forward and correct this chapter / story. Bacause there Dadaji misunderstood Baba’s view entirely. All in all, this book need to be updated and made proper. Once all the mistakes are corrected, it can be translated into various languages and shared with margiis around the globe. But first, all corrections should made done, checked, and re-checked. To publish a Baba story book that goes astray is not at all good.

BABA’S BLESSING

As His PA (Personal Assistant), Dada Keshavanandji was given so much time with Baba. So Dadaji should recount some of his experiences – just we need to correct his errors and misundertandings so that all the words, terms, and stories properly reflect Baba’s ideals. Each story should be focused, flawless, and not at all haphazard, murky, or misleading. Each story should give neatly reflect Baba’s and teachings.

Namaskar,
Naval

Note 1: ABOUT THE TANDAVA DANCE

Here Baba below Baba talks about the meaning of the tandava dance. By His explanation it is quite clear that the tandava dance is not about destruction but rather life itself.

Baba says, “Now the fundamentality, or rather the primordial phase of Oriental dance, is táńd́ava. It is not a very easy job either. The knees must cross the navel. When they cross the navel it is called Brahma táńd́ava. When they cross the anáhata [mid-point of the chest] it is called Viśńu táńd́ava. When they cross this portion [indicates the throat], it is called Rudra táńd́ava. It is very difficult to dance Rudra táńd́ava. It requires long practice.

That is why Lord Sadáshiva is known as Nat́arája. And when these boys [indicates them] were dancing, it was just like a picture of Nat́arája in táńd́ava mudrá. It is called táńd́ava; táńd́ava is a mudrá.

Why is it called táńd́ava? In Sanskrit tańd́ means “to jump”. Tańd́u means “of jumping habit”. Táńd́ava means “having the use of tańd́u, the use of jumping”. But jumping in the proper style, not in a disorderly manner. You should learn it properly in a disciplined way.

And táńd́ava represents life; you know Tantra is a cult of life, it is not a cult of death. For Tantra you should be strong physically, mentally and spiritually. First in the present tense; Lord Shiva says all your expressions, all your manifestations, must be based on the present tense. So this táńd́ava is the starting phase of Tantra.

This táńd́ava I said represents life, it represents vitality. There are so many forces that want to destroy you, so many forces forces that are inimical to you by nature. Say a snake – a snake is a born enemy. There are many such born enemies. As Tantra represents life, táńd́ava says that one’s spirit should be based on vitality, based on the principle of survival.

This human skull represents death. You are surrounded by death, but you must not be defeated, you must not develop the psychology of fear or defeatism. So the knife is with you to fight against death.(1) Yours is a fight for survival. In the daytime one may also use a snake to represent death – not an ordinary snake, but a venomous snake. In India our boys dance with a snake. But at nighttime neither a skull nor a snake will be visible. Here there is light, they will be visible, but in a burial ground, in a cremation ground, where there is darkness, a snake or skull will not be visible. There you may use fire to represent death.

This is the spirit of Tantra. To fight, to fight for survival. [[It is the normal wont of all living beings to fight for survival.]] It is normal life moving towards the supreme state of abnormality.

Lord Shiva started this táńd́ava dance.” (Ananda Vacanamrtam – part 12)

PRABHAT SAMGIITA

“Ga’nera jharn’a’ baye ya’ya, bela’ abela’ na’hi ma’ne…” (P.S.#4868)

Purport:

Baba, O’ my Dearmost, Your divine fountain of Prabhat Samgiita is flowing eternally, completely independent of the normal cycle of time. Your blissful songs flow according to their own schedule, according to their own routine – not caring about day or night, summer or winter. The divine flow and sweet melody of Your Prabhat Samgiita is dancing on the jagged path. They lead one towards that vast Cosmic Ocean – towards the fountain of effulgence, towards You Baba…

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Date: Fri, 10 Aug 2012 21:34:02
From: Viireshvar Deva viira@ezmail….
Subject: Sadhana Point: Padmasana
To: AM-GLOBAL

Baba

“Vanoma’jhe giye path ha’riye se sandya’y a’mi kendechi, tumi ja’no…” (PS 2584)

Purport:

Baba, that very evening when I went to the forest and lost the path, I was sitting there crying constantly for Your grace & guidance. Baba, You are well aware about all this. O’ my dearmost, I tearfully requested You again and again to please give me some direction and to guide me as to what I should do. Baba, I am depending on You completely. I have deep love for You. Baba, You are omniscient – You are the Knower of everything – so You are aware about all this.

Baba, that night under the tree where I was sitting it was so dark; the moon’s light could not even pierce through the branches [1] (sha’kha’) of the trees nor through the leaves and flowers. On that occasion, black clouds were also in the sky. All around me there was darkness [2] (a’ndha’r). In that cimmerian darkness, the lamp [3] (diip) which I had in my hand also got extinguished. That made it even more dark all around. Baba, with no hope in sight, on that fearful night I was shouting for Your help – repeatedly again & again I was calling: ‘Baba, please listen and help me get out of this frightening situation’.

Baba, ultimately You graced me and came close. You removed all those branches and leaves which were blocking the moonlight and You blew away those black clouds to some far distant place in the sky. Baba, You made everything effulgent. You graciously came very close, gently held my hand, and lovingly wiped away all the dilemmas and confusion from my mind. Baba, You are ever-gracious; You are Love-Personified…

END NOTES FOR PRABHAT SAMGIITA #2584:

[1] Branches (sha’kha’): In this metaphor, the branches of the tree represent dogma since they are blocking the moon’s effulgence – i.e. Baba’s divine teachings. The sense is that to whatever extent dogma remains in the mind, to that same degree the mind remains away from the path of spirituality (effulgence). Because in that blinded condition – overcome by a dogmatic mind – one cannot understand or receive Baba’s divine guidelines, i.e. dharma.

[2] Darkness (a’ndha’r): In the above song the darkness represents a sadhaka’s own confusion about how to move ahead in life. Because of their own dogma, the sadhaka is completely unsure about which direction to proceed or how to advance. When dogma is in the mind, then side by side ignorance and confusion are also there.

[3] Lamp (diip): As we know a lamp gives light amidst all the darkness. In the above Prabhat Samgiita, the devotee entered the forest with his lamp. This sadhaka had been moving along the path of righteous – i.e. he was following Baba’s teachings like 16 points, yama and niyama etc. Yet when difficulties arose in his life, then in his confused state that sadhaka immediately forgot about all those good things. That’s to say, when trouble began the sadhaka became overwhelmed and left his dharmic practices due to his own bondages, internal enemies, and shortcomings. That is why the song says that his own lamp got extinguished: Because the sadhaka stopped practicing Baba’s teachings.

== SADHANA POINT: PADMASANA ==

Namaskar,
Here Baba talks about one of our main asanas for meditation.

Baba says, “Padmasana (lotus posture): Place the right foot on the left thigh and the left foot on the right thigh. Clench the jaws and press the tongue against the roof of the mouth. You can maintain this posture as long as you like.” (Caryacarya – 3)

Just as sleeping needs to be done in a lying posture, similarly for better sadhana one should sit in padmasana. No doubt margiis are aware about this rule but even then review is needed because some are no longer in the habit of sitting in this posture, while still others have become obese which leads to discarding this rule.

In addition, by seeing some sit in the wrong way, confusions can arise on such basic points as to which leg to bend first or how to place the palms. Or people just plain forget to keep the tongue back, the molar teeth pressed, the eyes closed, or the spine erect.

Hence for one or another reasons any or all of these points can get forgotten or missed.

Not to mention that at DMS and retreats I have seen how some people keep their hands clasped together and their fingers interlinked, but this of course is also not proper.

So about all these aforementioned points Baba has given the guideline in the above noted quote from Caryacarya part 3 and in the Senior Acarya Diary. So it is Baba’s mandate that we should be strict in following all these points properly, as they are integral for enhancing one’s movement on the path of sadhana.

Namaskar,
Viireshvar Deva

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Date: Mon, 09 July 2012, 22:43:52
To: am-global@earthlink.net
From: Vijaya.Deva@bharata.net…
Subject: Why Red Dress

Baba

== WHY RED DRESS ==

Namaskar,

Baba says, “Ta’n’d’ava is a heroic dance, showing the fight between life and death. The knife represents life, represents your vital stamina, and the skull represents the death that wants to destroy you. You are fighting against death with your weapon, be it a knife or a trishula (trident). And as per the rule, during the day, if one so desires, one may use a live snake in place of the skull; and at night one may use a fire masha’la [torch] or a d’ambaru [small drum]. This is the rule. So ta’n’d’ava represents the eternal fight, the fight for survival, the fight to maintain existence, the fight to establish oneself as a man in this world.” (Ananda Vacanamrtam – 6, The Cosmic Father Has a Special Responsibility)

MORE ABOUT TANDAVA

By Baba’s above guideline, we can delineate the system for doing tandava. During the daytime, in the left hand the tandava dancer may hold either (1) a skull, or (2) a live snake. When doing tandava during the nighttime, then in the left hand the dancer can hold either (3) a fire torch (masha’la) or (4) a d’ambaru, which is a small (approximately 1 litre in size), hand-held, double-sided drum. This type of drum has a string and two knots attached to it which twist around and create a beautiful sound when they strike against either face of the drum. Lord Shiva would use this type of drum.

So the point is that during tandava, depending on the time of day or night, any one of these four items (skull, live snake, fire torch, or d’ambaru) are held in the dancer’s left hand. And all four items symbolize the force of death and destruction.

Then in the dancer’s right hand he will hold a dagger or a trishula (trident). In AM, a dagger is a knife where both edges of the knife are perfectly straight and angle towards each other to create a distinct point at the end. So a dagger is a pin-pointed, dual-edged knife; not any ordinary type of knife is a dagger. The second option for the right hand is the trishul (trident). This is similar to the western “pitch-fork”. It is a three-pronged, pointed iron tool attached to a bamboo handle of variable length, 3 to 6 feet long.

AT DMC WITH BABA

By Baba’s grace, I was also present at that special darshan on 20 April 1979 in Kolkata where Baba revealed the secret why tandava dancers wear a red-coloured outfit. In Ananda Marga, it is a commonly known fact that tandava dancers always wear that unique red uniform when dancing. Everyone who attended DMC, DMS, or any of Baba’s darshans saw this. And on that special day in April ’79, Baba explained that red is the color of rajoguna (the mutative factor), and that by wearing red the tandava dancers are expressing the idea that they are above the mutative factor. Their red dress signifies that they are not controlled by rajoguna. Rather they are established in the sattvaguna (sentient sphere), by Baba’s grace. So the red uniform has this unique meaning which Baba Himself beautifully described in His darshan of 20 April 1979.

Baba says, “So the animal skin or the red garment means, “I am using it as my cloth by annihilating the brute force.” A red garment means that I am sitting on the mutative force and I am using the mutative quality as my outer clothing. The red colour is indicative of the mutative quality.” (Táńd́ava Dance – What and Why?, 20 April 1979, Kolkata)

Although that is how it was published in the English edition, this translation is off the mark. It does not properly convey Baba’s stated idea. The original Bengali – as spoken by Baba – carries a slightly different meaning: He clearly tells that the red dress signifies being “above” rajoguna (the mutative factor), not enmeshed in rajoguna . The translator then should have expressed this type of idea:

The red garment means, “I am established above rajoguna [the mutative factor];
rajoguna is my outer clothing; I am not rajogunii.” The red color is indicative of rajoguna.

This is the essence and overall thrust of what Baba is explaining in that discourse. Kindly make a note of it in your copies of this discourse – “Táńd́ava Dance – What and Why?” – which has been printed in Ananda Vacanartam part 10.

ABOUT KAPALIK SADHANA

Those doing kapalik sadhana also use a red mark on their forehead when practicing this meditation. And the meaning behind that red mark is the same as tandava. Namely, that red mark signifies that the kapalika is above the mutative sphere of life – above rajoguna.

Namaskar,
Vijaya

Note: OVERCOME FEAR OF DEATH

Baba says, “The inner motivation of ta’n’d’ava is the following: ‘Destruction is inevitable, but I will continue to fight against destruction through struggle’. So there is a skull [snake, torch or dambaru] in one hand and a dagger [or trident] in the other. The skull represents destruction, and the dagger represents fight. The underlying feeling is ‘I will not surrender to destruction or death. I will continue the struggle with this dagger’.” (9 Nov 1978 Kolkata)

Usually in this materialistic world, people are terrified of death. Tandava, and other tantric practices of Ananda Marga, are the solution.

PRABHAT SAMGIITA

“Ma’nus’ saba’i a’, Ekai marme gentha’ saba’r hiya…” (PS #1090)

Purport:

All human beings are my own. We are all part of the same human family. Nobody can be regarded as an outsider. All our heart’s are threaded together with His divine love. We all share that single common goal. Indeed, all human beings are my own; all are my brothers and sisters. Marching together in unison we are collectively singing the tune of His divine glory…

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Subject: Re: DMS News #11: Uncultured Dance in Cultural Program
Date: Mon, 02 Jul 2012 21:44:09
From: Indranath
To: AM-GLOBAL

Baba

== Re: DMS NEWS: UNCULTURED DANCE IN CULTURAL PROGRAM ==

(Note: This is the eleventh letter on this thread. Please find links to the ten earlier letters below. – Eds)

Namaskar

Jaykrsna wrote:

“All programs should be passed and reviewed by the RAWA dept. or advisory committee of RAWA dept. before being presented in the public forum. Indeed, the in-charge of each & every dept. of AMPS should have proper knowledge of the events and programs of his dept. Otherwise we will have to face this type of blunder on a regular basis.”

Yes, I certainly second this proposal.

Verily, such a system must be in place and practiced otherwise this RAWA debacle will continue. Rather May 2012 DMS was not the first time that Mr Mrinal Pathak presented such a degrading scene on stage. This has been a on-going issue of late.

We should all reflect on the way Baba set up our Marga.

EVERYTHING IS SEPARATE IN AM

Baba has set things up such that we we keep our sanctity by maintaining our proper standard, not by compromising with our values. In the realm of male-female relations, our proper standard is separation, not free and sensuous mixing of the sexes.

Baba has mandated that everything in AM should be separate: For example WWD, our relief activities (AMURTL), reportings, social service projects, LFT trainings, and so much more. There are all separate along gender lines.

1. Jagrtis are not shared between males and females.
2. Co-education is not practiced with students above 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMC, kaoshikii was also performed separately. And still this practice is maintained.
10. Females doing guard duty for females and males for males; not mixed.
11. Akhanda kiirtana is also done in a separate manner.
12. Madhur Sadhana is not done collectively with the opposite sex.
13. in any gathering, games and sports females & males do not participate together.

Thus, when our entire AM way of life is separated along gender lines, it is shameful that today we are allowing the free and sensuous mixing of the sexes on the stage during our RAWA cultural programs. This sets a bad example for those young dancers and thrusts them into the world of pseudo-culture. Plus it is degrading for the audience to watch. It is a negative scene from all directions.

Namaskar,
Indranath Deva

Note: PREVIOUS LETTERS IN THIS SERIES

#1: http://am-global-01.blogspot.com/2012/06/dms-news-uncultured-dance-in-cultural.html

#2: http://www.am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in.html

#3: http://www.am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_17.html

#4: http://am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_18.html

#5: http://am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_20.html

#6: http://www.am-global-01.blogspot.com/2012/06/re-6-dms-news-uncultured-dance-in.html

#7: http://am-global-01.blogspot.com/2012/06/re-6-dms-news-uncultured-dance-in_25.html

#8: http://am-global-01.blogspot.com/2012/06/re-7-dms-news-uncultured-dance-in.html

#9: http://am-global-01.blogspot.com/2012/06/re-8-dms-news-uncultured-dance-in.html

#10: http://am-global-01.blogspot.com/2012/06/re-10-dms-news-uncultured-dance-in.html

PRABHAT SAMGIITA

“Tumi kii ceyecho ja’ni ni to a’mi, tumi kii diyecho kichu ja’ni…” (P.S. 1980)

Purport:

Baba, what You want I do not know, but what You have given me – about that a little I know, by Your grace. I have not offered anything to You, only I have always gone on extending my own hands in order to receive more and more.

Baba, You have sent me on this dusty earth with human form. Indeed, You have certain plans and programs to be done by me; You have certain desires and hopes that I do not know, nor do I want to know. Only I know that I have wasted my life in useless altercations and letharginess.

The precious time of this human life has gone in vain. At the proper moment, awareness has not come in my mind. Time has passed like this. My days have passed in self-indulgent activities and entertainment. Today I am sitting in the desert counting the stars.

Baba, still I have full faith that You will grace me and bring me onto the right path…

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Date: Sat, 23 Jun 2012 08:58:29
To: am-global@earthlink.net
Subject: Re:[5]DMS News: Uncultured Dance in Cultural Program
From: Nirainjan Deva

Baba

== Re: DMS NEWS: UNCULTURED DANCE IN CULTURAL PROGRAM ==

(Note: This is the sixth letter on this thread. Please find links to the five earlier letters below. – Eds)

To Acintanandaji and those others who supported this issue to promote female adult dancing in our RAWA programs at DMS.

Namaskar,

I have been closely watching this Rawa discussion…

Dada Acintanandji spoke:

“Mrinal Pathakji is establishing Ananda Marga bhagavad dharma through these cultural programs. His work is unparalleled. He is a true dharmika. With Rawa, dance dharma will be established gradually. Everyone should follow in his footsteps.”

Brother Divyam’shu replied:

The fact is that Mr Pathak’s dance programs are strongly influenced by Bollywood sensuality. As a performance director, he takes all his cues from the materialistic movie / fashion industry. That is why there is so much pseudo-culture in his dance productions that are done under the banner of Rawa. So how could a highly posted Dada like Acintanandji think that Pathakji is establishing dharma? Dadaji’s analysis is quite disturbing.

My further reply to Acintanandji:

Dadaji, think about the recent cultural program in AM. Undoubtedly you have seen or heard about the program at DMS wherein mature 16 – 21 year old females and males danced together. Then honestly ask yourself if seeing that dance – you can just question yourself, no need to tell anybody – brought your mind towards Parama Purusa or somewhere else.

If it was going somewhere else, then do not impose or support such programs. Otherwise you are merely befooling yourself and hurting the Marga.

Not only that, even if your mind was ensconced in Parama Purusa by His grace, even then you should come forward and join those who oppose such so-called cultural programs. Because right now many are complaining about these so-called cultural programs and how they do not lead the mind towards divinity, but rather push the mind in the other direction. Ok, perhaps you are a truly superior sadhana and you were able to keep the mind pointed on the divine; even then, have a heart for those of us who struggle with this. Give us some sympathetic support.

Namaskar,
Nirainjan

Note: PREVIOUS LETTERS IN THIS SERIES

#1: http://am-global-01.blogspot.com/2012/06/dms-news-uncultured-dance-in-cultural.html

#2: http://www.am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in.html

#3: http://www.am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_17.html

#4: http://am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_18.html

#5: http://am-global-01.blogspot.com/2012/06/re-dms-news-uncultured-dance-in_20.html

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Date: Sun May 06 2012 21:58:48 -0000
From: “Shivadayal Singhal”
To: am-global@earthlink.net
Subject: Baba’s Way of Starting Ananda Marga

Baba

“Eso prabhu a’ma’r ghare toma’y a’mi ceyechi…” (Prabhata Samgiita #946)

Purport:

O’ Prabhu Baba, please come in my home – with a deep yearning & longing I am calling You. Baba, I want You close. Please listen to the suffering of my heart which is grief-stricken in Your absence. Baba, O’ Parama Purusa, I am living only for You; my life is for You.

Baba, You are the divine tower of effulgence on my dark path; and, You are the warmth of my broken heart. Baba, You are the quintessence of the sandalwood paste of my forehead; O’ Lord You are pure and filled with divine effulgence.

O’ Cosmic Entity, O’ Baba, You are that type of pure joy & happiness which one feels after receiving recovering something that was lost long ago in the past. Baba, by Your grace I have understood You. Baba please come close in my heart. You are my most dear. For You I have kept nectar filled in my heart. Baba, please come to me…

== BABA’S WAY OF STARTING ANANDA MARGA ==

~ Part 1 ~

Namaskar,

There were a few who thought that there was no long-term need for a sannyasi order (i.e. our WT cadre) in Ananda Marga. They thought that the creation of Wts was just a temporary phase and that family persons will again gain full control of the Marga.

Most notably, respected family Ac Pratapaditya fell in this category. From time to time he would write like that; and there were others who expressed this perspective as well.

FLEXIBILITY IS THE MAIN DIFFERENCE

Of course, we all know that family people have certain limitations and time constraints: Raising kids, professional obligations, local relations etc. Naturally it is clear that family people do not have the flexibility that wholetimers have and hence cannot do the things which WTs can do.

Anywhere, anytime those Wts can be sent from one corner of the globe to the other. And they will stay there permanently till the next order comes. They have to attend to calamities and manage the relief work and provide services etc. How can family persons take up that task when they have children, jobs, and the responsibility of running AM in their local area etc.

NOT JUST A TEMPORARY PHASE

So if anyone is still thinking that the creation of the WT cadres is just a temporary measure because the wt cadre was not introduced in the very beginning (i.e. 1955), but rather in 1962, then they should consider 16 Points, paincajanya, kiirtan, fasting, Prabhat Samgiita, neo-humanism, master units, gurukul, tandava / kaoshiiki, and sentient food etc. These practices were also added later on, i.e. after 1955. Step by step Baba introduced all these points. Should we conclude that these “additions” by Baba are also just temporary measures.

Those with a deeper understanding know that Baba planned everything ahead of time. And when it was the opportune moment then in a methodical manner He introduced new points. It is just like how parents do not send their infants off to university for higher studies. They wait until the time is right: When the children are older.

Similarly when there was a certain need etc, Baba would introduce something new. Or, at least, on the surface it looked like that when actually He was just implementing those things which were already in His mind. So it was just a matter of how He was playing His liila.

MORE OF THE BACKGROUND

As we all know Baba started this great organization in 1955. And initially there was no WT system. In the very beginning, in those early days there were only regular Margiis– no family acaryas or tattvikas. That time Baba was the only One involved in doing initiations. Actually He was personally doing everything. Not only initiations, but Baba was teaching asanas to the margiis and even demonstrating all the poses Himself. That was part of the beauty of those early days. But, unfortunately, those around were not thinking that Baba was Parama Purusa. They perceived Him as just an ordinary guru.

Also when going to DMC then the family margii serving as Baba’s PA would live together along with Baba in the same room. Each with their own cot side by side. So that time Baba wanted to bring people close. But those early margiis were not thinking that Baba was so great and mighty – due to that same feeling of closeness. This held a certain charm.

Of course, over time the system changed and later on PA Dada would take a room next to Baba’s. So PA would not stay in the very same room as Baba – but that was later on.

In addition, in those early days Baba was still working in His government job. During this time, He Himself had initiated many margiis, whenever He had time – after His government office hours in His personal quarters or whenever. Many are aware about how things were working that time.

THE CREATION OF TATTVIKAS

Gradually many good Margiis were created by Him. Finally one tattvika training session was arranged wherein Baba started giving tattvika classes. Baba Himself was the teacher.

Around that time, Baba was delivering His teachings on AM philosophy which came into print as the books “Ananda Marga Elementary Philosophy” (1955), “Idea and Ideology” (1959), Ananda Sutram (1962). Naturally it was needed to have qualified disciples to explain and spread these teachings.

For this reason He was leading tattvika classes. During the time of tattvika training there was a very strict routine with lots of discipline. Many Margiis from far and wide participated. Most of them passed and became tattvikas, by Baba’s grace. In the next session Baba blessed them and made them family acaryas.

Gradually, by this way, Baba stopped performing initiations Himself. Of course Baba remained ever-active in countless works. Indeed, He was involved more deeply because a huge number of initiations were done by the new tattvikas, and Baba was giving PC (personal contact) to new Margiis as well as expanding the organisation on many fronts.

The basic progression was:
1. First Baba was initiating new people Himself.
2. Then the system was made where margiis had to get permission from Baba before bringing a new person to Him for initiation.
3. Therefter Baba created tattvikas and then family acaryas to initiate new people. By this time Baba had stopped performing initiations Himself.

HOW SWEET AND BLISSFUL IT WAS

So as the community of Ananda Margiis grew, so many things were happening. DMCs were going on and many villages were blessed by Baba to host DMC – especially in Bihar and in northern Bihar. Baba was doing maximum pracar there – where He literally travelled from village to village, town to town. Baba reached many places where even travelling by bullock carts was not possible. He went by elephant – how wild it was. Human beings could not even walk there due to the deep mud. What a divine liila those days! There are countless stories recounted by margiis. How sweet and blissful it was.

(Note: This concludes part 1 of this multi-part series. Please watch for the next letter soon that further recounts the glorious and dynamic history of the formation of AMPS.)

Namaskar,
Shivadayal Deva

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To: AM-GLOBAL
From:
Date: Thu, 29 Mar 2012 20:03:02
Subject: Special Way to Cure All Diseases

Baba

== SPECIAL WAY TO CURE ALL DISEASES ==

Namaskar,
All the practices in AM have their special purpose – none should be skipped. In certain circles some are lax about practicing asanas. Yet our asanas are so critical for our physical, psychic and spiritual advancement.

Here are some important points given by Baba that we should all keep in mind.

SPECIAL ASANA SYSTEM IN ANANDA MARGA

In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our A’nanda Ma’rga system.

Baba says, “There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (Caryacarya, part 3)

And in particular in A’nanda Ma’rga yoga, there are two a’sanas that Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulder stand]. And as its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name– matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.

(i) Here below are a few of Baba’s direct guidelines regarding asanas.

Baba says, “‘A’sana’ means ‘a position in which one feels comfortable’ -
‘Stirasukhama’sanam’.” (CC-3)

Baba says, “A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (CC-3)

Baba says, “[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (CC-3)

Namaskar,
Parashram

Note 1: BABA’S GUIDELINES DIRECTLY FROM CARYACARYA

(I) Sarva’unga’sana (all-limbs posture):

(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time.

PRABHAT SAMGIITA

“Ga’n geye ja’bo, shono na’ shono tav iccha’…” P.S. 2305

Purport:

Baba, I will go on singing Your song and chanting Your glory. O’ Parama Purusa, it is up to You whether You grace me by listening to these songs or not. With these songs in the depths of my deep ideation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, O’ Divine Entity, with my deep yearning I am calling You again and again. But I am not getting any response – You are not paying heed to my call. By avoiding me, maybe You are thinking that I will not sing Your song any more and remain quiet. Perhaps You are thinking that in frustration, I will give up the hope of getting You. That I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky. That I will not utilize these melodious treasures in my practical life to get closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. Only by surrendering that very unit “I” which already belongs to You and singing Your name, will I will surely get You. It is Your grace.

Baba, O’ my Dearmost, I sing my songs only for You: To serve You, to please You. Kindly be gracious and keep me on Your lap…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, the sadhaka makes one loving accusation towards Parama Purusa. Actually that is not an accusation per se, but rather an intimate type of loving expression. In this song, Baba is giving His approval that devotees have the right to do this and that this loving way of communication is quite natural and beneficial.

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Date: Sat, 17 Mar 2012 17:05:21 -0000
To: am-global@earthlink.net
From: Ram Sahay Deva
Subject: Baba’s Mandate on Margii & Wt Sadhana

Baba

== BABA’S MANDATE ON MARGII & WT SADHANA ==

Namaskar,
We all know Baba places great emphasis on our sadhana practice as it is only by properly doing sadhana that we can grow from crude animality to a human being, and from an ordinary human being to an ideal person, and from an ideal person to a divine being.

Just as an illiterate person can become a doctor, professor, or a lawyer through proper schooling and education, similarly…

…sadhana wholly transforms one’s mind and body, making an ordinary person an extraordinary one. The whole personality gets changed by proper sadhana. That is why our Guru has placed a tremendous importance on doing sadhana.

Unfortunately some haven’t been able to realise this basic fact in our practical life. As long as we have not realised the depth of sadhana, we should go on doing our meditation with utmost sincerity. Let us not forget that sadhana is a scientific process and by right effort a result must come.

And not only must we practice sadhana, but we must tell those who are obsessed with materialism as well. They must understand that matter is not everything. Their eyes should be opened to the realm of spirituality. This truth must be understood by all.

For all these reasons, sadhana is very important and here is Baba’s Procedural Order for all workers and margiis on sadhana.

—-

“STANDARD OF SADHANA”

“(A) 4 Times Sadhana: Doing sadhana 4 times daily is compulsory for all wholetime workers. It will be the duty of all wt workers to maintain the record of their 4 time sadhana routine in their compulsory daily diary. All trade heads are also hereby instructed to see very particularly the sadhana routine of each and every individual worker of their concerning trade. Trade heads must check whether their workers do sadhana 4 times a day or not. DPS will be directly responsible for implementing this system very strictly. DPS is also to create his own method for collecting information every month regarding workers of different trades who do not or did not perform sadhana as per system in a particular month. Such names are to be recorded and immediate steps to be taken by the DPS against the concerning workers and the supervisory worker of that trade. A monthly statement regarding the irregularities in 4 times sadhana by the workers of different trades and disciplinary steps taken by the DPS against the worker must be submitted to the higher authority every month.”

“For General Margiis: Doing sadhana 2 times daily is compulsory for all margiis in general. DPS is to keep candour eye through his RDPS and DDPS on each and every margii regarding their performance of individual sadhana 2 times a day. Any slackness in this respect is to be pointed out by the concerning RDPS and DDPS to the margiis concerned and the margii is to be made to understand that by not doing sadhana he is committing sin and that he must be very very strict in 2 times sadhana. RPDS and DDPS are to keep a regular record of the margiis of their respective areas regarding two times sadhana. DPS must keep a regular watch on the records.”

“B) Asana and Ekadashii: In order to help in regularity and improvement in sadhana, every worker will have to follow very strictly the rules of asanas (daily compulsory) and ekadashii and they will maintain this record in their daily diary. The DPS will keep very close watch on this and necessary steps must be immediately taken.”

“C) In order to improve the sadhana of the WT workers and increase their attachment to it, the 7th lesson (Sahaj Pranayama) may be made available for practice to maximum wt workers. This will immediately increase their inclination towards sadhana.”

(Procedural Order on Sadhana as given by Baba)

—-

Most senior Wts have this above Procedural Order but they do not like to share with their junior wts and margiis, otherwise those seniors themselves will be pointed out for not following this order. Or what could be the reason why this order is not made more widely available.

BABA’S BLESSING

By Baba’s grace He has blessed us with this great sadhana practice of Ananda Marga and we should realise this quest in our daily life.

Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sa’dhana’. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your
husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent…That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (Subhasita Samgraha – 3)

Namaskar,
Ram Sahay Deva

PRABHAT SAMGIITA

“Sakal duya’r khule dile prabhu, Va’ta’yan-pathe a’lo elo…” (P.S. 2429)

Purport:

O’ Parama Purusa, O’ Baba, You are so gracious You have come and opened all the doors and windows,and inundated this world with Your divine effulgence. On the eastern horizon the crimson dawn is visible. The darkness is fast fading away.

Baba, in the past there was the domination of dogma and groupism all around. Countless superstitions and negative samskaras were doing their naked dance. Now, with the presence of Your divine effulgence, in the blink of an eye those dogmas and negative things have disappeared. The creatures of darkness have dissolved into thin air. I do not know where they have gone – they have vanished.

Baba, O’ my Lord, with Your love and punishment You are keeping everyone in Your shelter. Baba, You are graciously caring for everyone…

***************************************
Remedy Of Disappointment & Frustration

Baba says, “Very often people become victims of disappointment for the sole reason that they forget their goal in life. If they look towards their goal, then their disappointments and frustrations will cease. Whenever a human being is created, they come within the Cosmic Mind. So when the microcosms move towards Macrocosmic Consciousness, Parama Purusa is watching – Parama Purusa is with them holding their hands. It is the humans who do not look towards Him – this is their misfortune.” (Subhasita Samgraha – 12, p.5)
***************************************

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Date: 23 Feb 2012 08:43:27 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Our Samaj Songs

== OUR SAMAJ SONGS ==

Namaskar,
Time and again the topic comes about Prabhat Samgiita and in particular about His Proutistic samaj songs. Some are misunderstanding the utility of such compositions. Here below is a discussion of this important topic and everyone should write in with their thoughts and suggestions.

THE BEAUTIFUL AND DIVERSE NATURE OF PRABHAT SAMGIITA

All are aware that Baba has graciously given 5018 songs of Prabhat Samgiita.

And these divine songs vary tremendously in style, characteristics, and qualities. In Prabhat Samgiita, the whole Ananda Marga philosophy has been projected through the medium of song– in one or another way.

Starting from the cycle of creation to samskara theory to kosa, vice and virtue, sadhana, shravan, manan, niddidhyasan, the benefits of satsaunga, the value of human life, vidya and avidya maya, saincara and pratisaincara theory, psychic diseases, social and political exploitation and their eradication, samaj movement, Neohumanism, entire Prout philosophy, songs related with Lord Krsna and Shiva, and songs of various seasons, festivals, ceremonies, birth and death, house entrance, and so many more.

Everything is present. Including so many other things which usually we find in the topics of His discourses — everything we find in Prabhat Samgiita.

EVERYTHING HAS ITS SPECIAL USE IN THIS UNIVERSE

INCLUDING PRABHAT SAMGIITA

It is just like how Parama Purusa has created varieties of things in this universe. According to our needs and requirements, we utilise those things for the collective welfare. So in this creation, varieties of things are
there– but everything is not for everyone. According to the need, we utilise them:

(A) Baba has given the system of asanas. But all asanas are not for everyone. Some need certain asanas, and others need different asanas.

(B) In Yogic Treatments, various remedies and guidelines have been given. All are not for everybody. It depends on the disease.

(C) In AM Philosophy and Yoga Psychology discourses, Baba has given significant guidelines about psychic diseases and their treatments. But those are exclusively for those who are suffering those psychic diseases. It is for them only.

(D) Similarly Baba’s sama’j (socio-economic movement) songs are for those local areas whose indigenous people are suffering the psychic disease of inferiority complex about their land and cultural expression.

As with the examples above with asanas and yogic treatments, all the Prabhat Samgiita are not needed in any given single situation. That is, in a random way just taking any Prabhat Samgiita and starting to sing does not have any sense.

For example if you start your dharmacakra with the shra’ddha song (commemoration song) — “O Parama Purusa, Toma’r jinis toma’ke… (P.S. #60) “O Parama Purusa Your things (our departed friend) I am offering You, please accept it.” If this type of song is sung at dharmacakra, then that will be inappropriate.

And in the same fashion, when sitting in one’s own sadhana place, if one starts singing the song related with Lord Krsna “Tum ho mere Krsna jagat pati mae tum he chahata’ hum diva rati”. “O my dearmost Lord Krsna, You are the Controller of the universe. I Yearn for You day and night. And cry for You.” Certainly any devotee of Baba will not like to sing like this. Because of the strictness in ista point. (Sixteen Points, #10)

So the central idea is that, Baba has given varieties of songs for varieties of occasions and varieties of peoples’ needs. In this way, He has written many songs related with sama’j (socio-economic) movement.

MISUNDERSTANDING AND MISUSE OF PRABHAT SAMGIITA

A couple people are completely confused that on the one side Baba is talking about the philosophy of neohumanism, and on the other side He is writing and giving the narrow sentiment about samaj. This usually happens because certain crude intellectuals, for their group interest they are spreading extravaganza all around. Concocted things about sama’j (socio-economic movements).

Certain WT groups are engaged in the misuse of sama’j theory for their crude and selfish interest, i.e. just to gain the power in the organization. This subject is complex, so I am not going to discuss anything on this–which group, etc etc. Here the point is only related with Prabhat Samgiita.

SOME SAMAJ SONGS: A BRIEF ANALYSIS

Let us see what are the songs related with sama’j. And we can analyse the situation. For example, please see below here this one example. The Prabhat Samgiita song which Baba has written for Angika samaj. Song number #4134.

“Aungabhu’mi sundarata’ bhu’mi…” (PS #4134)

Purport:

This land of Angadesh is most beautiful. This type of land you will not get on this earth. My Angika language is more sweet even than honey. My mother tongue is so great. O my friend, come and collectively speak in this glorious language, Angika. This beautiful Angaland is incomparable on this earth…

And also, see the following Prabhat Samgiita #4082.

“He ma’y Aungabhu’mi ma’tribhu’mi tor lelii ja’n kabul karaechiiye…” (#4082)

Purport:

O, my motherland “Angabhumi”. My life is dedicated for You. I am offering my life for Your cause. O my motherland “Angabhumi”, by Your grace and by Your shelter I am surviving on this earth. O my motherland “Angabhumi”, I have only one desire: to serve You I should get bliss and satiation. O my motherland “Angabhumi”, by Your grace I am surviving. I yearn for Your love. And I am ready to sacrifice my life for You.

Baba has written the above songs for the indigenous people of that land. These songs are not for the universal AM family. And this is not an isolated case, in which Baba has written songs related with one sama’j (socio-economic movement) only. But He has written sama’j songs related with many individual sama’jas.

For example, following is the song related with Amra Bengali sama’j (socio-economic unit).

“Ra’r’her e la’l ma’t’i go la’l ma’t’i…” (PS #4245)

Purport:

The red soil of this Ra’r’h is very precious. I feel that this has more value than the pearls, jewels and gold. In this land, people are very sweet. And the language is also very sweet. Everything here is saturated with the sweetness. Everything of this Ra’r’h is most beautiful. Here we get our heart enlightened in divinity. This land is not just a soil, but it is more precious than gold…

So we can see that one side Baba is praising about the land of “Angabhumi” in songs 4134 and 4082. And in another song, song #4245, Baba is telling that the soil of Ra’r’h is most precious. So I have given you only two examples. Yet there are so many examples like this.

Here below is another song related with Amra Bengali sama’j (socio-economic unit)

“Madhur ceyeo a’ro madhur a’ma’r ba’nla’ bha’s’a’…” (PS #4766)

Purport:

Compared with sweetness, it is more sweet this my Bangla language. This is the language of my pra’n’a. In my arteries and veins and blood, the vibration of this language is resonating…

DHARMIC USE OF SAMAJ SONGS

Some innocent or foolish persons can easily get confused. Some may think that this is just one contradictory type of song after another. But the reality behind this is something different. These songs are for indigenous people of those socio-economic units (sama’jas). These songs have been written for them.

If anyone is circulating the cassettes of these songs in other areas, then that will be highly objectionable. That usually threatens the unity of one human society. Because the spirit of socio-economic movements (sama’jas) is regional in approach and universal in spirit.

Rather what should be done is simply to exchange the name of the samaj in the song. That is the key point: All the songs can be used for every samaj by inserting the name of their own samaj. Then everyone can use the same song for the upliftment of their own samaj, when and if that type of song is needed in their area.

HELPING THOSE WHO LAG BEHIND

One more question is raised occasionally. That what was the need to write this type of song which eulogizes one particular area. Why did Baba do like this? The answer is very simple. If a mother has four babies, and one is very meritorious, and the other three are suffering from inferiority complexes, then to remove that inferiority complex, she will praise those other children to give them self-confidence. Without this, their personalities will not grow.

This type of psychology is applied by teachers in the schools also. If they do not praise unenthusiastic students, then the growth of their personality will be affected. That’s why the teacher has to praise even unenthusiastic students. To create the opportunity for them to grow.

We have usually seen in DMC that after distributing the prizes, then Baba says to all the remainder who are seated there (who did not get prizes), that “Yes you all should try. And next time you all will certainly win.” He would say this to inspire and give enthusiasm to all.

THE NEED TO BANISH INFERIORITY COMPLEX

Another example can be given. These days capitalist exploiters are exploiting the society by infusing inferiority complexes. Just like when Britishers came to India and they imposed their language and culture on Indians. And the Portuguese and Spaniards also were imperialist exploiters who imposed their language and created inferiority complex amidst the indigenous population. And with this psychic disease of inferiority complex, the local people accepted everything which the exploiters imposed on them. Thinking that this is something greater than they are.

Until this inferiority complex is not removed, an exploitation-free society cannot be formed. And to remove this, only one way is there. That is socio-economic movements (sama’j movements).

Just as with Yogic Remedies in which so many remedies have been given for various diseases. With the remedies prescribed, meant only for those who have the disease. And in AM Philosophy, guideline about psychic disease is given for those who are suffering from these diseases. Not for all.

Similarly for the common mass who is suffering from an inferiority complex, these songs have been given. So the indigenous people will get rid from the inferiority complex of their local language and cultural expression. That’s why Baba has given these songs in the local language of that area.

Because true Ananda Margiis are not suffering from this sort of complex and psychic disease, so these songs are not for them. As Ananda Margiis, we should only learn such songs in order to teach others. True Margiis need not to sing “O my motherland, Angabhumi, I am sacrificing everything for you” or “O my motherland Bengalistan, I will do and die for you”. But surely, the indigenous population of that area who is suffering from inferiority complex, they will sing.

CONCLUSION

The central idea is that for various sama’jas, various Prabhat Samgiita have been given. And these are a few examples given above. At the time of writing these songs, Baba has also given the instruction that on the basis of these sama’j Prabhat Samgiita songs, similar songs should be composed for all the sama’jas of this earth. By their own indigenous litterateurs and poets. And in that way, inspire the indigenous people to root out exploitation in their local area. So these songs given by Baba should be treated as a specimen and guideline.

There should not be any confusion on this very point. And again it should be noted that these songs related with the socio-economic movements (sama’j) are not for the entire Marga family. They are for indigenous people of that particular sama’j.

Please write your valuable thoughts on this topic.

Namaskar,
Subhash

Note 1: HUMAN CULTURE IS ONE

Baba says in various places that human culture is one. Only the mode of expression is different.

Note 2: FERTILE BRAINS…

The fertile brain of crude intellectuals, they are always creating problem by misguiding society. Such things happened so many times in the past. And Baba has given many examples, which happened in the past. That these crude intellectuals misguided and exploited the common mass, making them believe for example that their poverty is due to their own sinful deeds in the past.

Similarly, everybody knows that some WT groups always distort Baba’s samaj psychology. And so many times they given the false justification that Baba has written Bengalistan samaj songs and that is why A’mara Bengai samaj is the best and should be revered by the entire world; indeed everybody should donate money to this Bengali samaj. Because this is the top-most, special favoured samaj of Baba. This is their dogmatic preaching.

Baba in the following quote is teaching us how dogmatic people polluted the mind of innocent people by preaching false ideas. And establishing their supremacy. Baba says how in the following way these religious parasites spread falsehood. Religious parasites misguided and exploited the common mass by telling them:

“Your God is the only God. You are His blessed sons and daughters, and others will burn in hellfire.” (PNS 14, p.13)

In similar fashion, these days certain WT factions sing their glory about their language and land. That they are most precious, and everyone from the entire globe should salute them and praise their glory. In their group propaganda network, they talk like this. They did not get tired by spreading their own greatness. They never get tired of eulogizing themselves. Nor do they feel shame by doing so.

Note 3: ABOUT SOCIAL ECONOMIC MOVEMENTS

Baba says, “Thus Prout’s approach can be characterised as universal in spirit but regional in approach.” (PNS 13, p.24)

Baba says, “An empirical spiritual base to society will protect it from all fissiparous tendencies and group or clan philosophies which create shackles of narrow-mindedness.” (PNS 13, p.24)

Often we have seen how certain fundamentalist groupists were propagating Amra Bengali songs all around the globe. That was really suffocating for everyone. For example this song, “Rarh e lal mati” was circulated and the cassette was sold in various sectorial retreats of all the sectors. But that song was only meant for the indigenous people of Rarh. So this proves the blindness of certain groupist-minded negative people who do not understand the spirit of sama’j movement (socio-economic movement).
PRABHAT SAMGIITA

Baba

“Jhainjha’ jadi a’se jujhite shakati dio…” (P.S. #1783)

Purport:

Baba, You are my Saviour. If in my life a hurricane or typhoon comes, then You please provide me the strength to fight and face that negative situation. Grant me the strength to struggle and persevere.
Baba, if ever in my life lethargy and frustration comes, then please provide me strength to hold onto Your feet and to go on moving on Your path.
Baba, by Your grace I am treading on Your path. You please color my mind with Your color in all situations. During both pleasure and pain. With Your divine grace, if my mind becomes radiant then it cannot be covered by staticity during times of cimmerian darkness. Please grant me strength to follow Your dictates.
Baba, please grace me and give me the force to go on marching on the path of effulgence, in an undaunted way moving ahead. And please give me strength by Your grace, to jump up and take on ever-new tasks to serve the downtrodden people.
Baba, please bless me by Your Varabhaya mudra so in my life, I never feel fear or cowardice to fight against demonic forces. Baba, in all the circumstances I am completely depending on Your grace. Without Your grace, nothing is possible…

**************************************
Serious Matter

Baba says, “The system of education prevailing today was formulated or evolved long ago, mainly with a view to suit the needs of the capitalist class. For the last three to four thousand years, the same type of education is being imparted. The main purpose behind this sort of educational system is to create persons with a slavish mentality to fulfill need of those capitalist exploiters. This sort of education is fundamentally defective. It is certain that this type of education which serves the capitalists’ interests is not at all suitable. This sort of education creates obstacles in the evolution of humanity. We have to thoroughly revamp the entire educational system. A new educational system must evolve to produce sadvipras.” (11/29/70, transcribed from cassette)

Note: Those who are bragging about the standard of their education should know what type & what category of knowledge they have. In this regard, we should ponder Guru’s above guideline.
**************************************

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From: “H.Deva”
To: am-global@earthlink.net
Subject: Keep Skull
Date: Tue 14 Feb 2012 22:46:23

Baba

== KEEP SKULL ==

Namaskar,
When Baba would arrive at any airport then there would be a grand reception by all local margiis and workers and part and parcel of that dramatic and exciting time was dancing tandava with a skull for Baba. That was the rule. Everyone in AM is well aware about this.

In AM, the skull symbolises the constant struggle of life and the fight against death. It is one of our dharmic tools.

Thus the skull has great value in the life of any tantrika and in this short posting we will examine why it is beneficial for every Ananda Margii to keep a skull.

LIFE IS TEMPORARY (Part 1)

Our time on this earth is temporary – yet most people totally remain oblivious of this fact. They think the qualities they have, i.e. their wealth, health, beauty, and power, will last forever. That defective outlook causes so many problems.

People falsely believe that their life and property are permanent and that leads them to become arrogant and hurtful towards others. They think that with their limited power they can do what they want and that their power will never wane. By this way they torture, cheat, abuse, and rule over others – all the while thinking that their position is indestructible and lasting.

When the fact is that human life is temporary and this world is transitory. Even as Ananda Margiis however, we can forget this fact. And in that way we may forget what is most important on this earth. Perhaps we will not cheat and exploit other like materialists are prone to do, yet we may get wrapped up in transitory gains instead of yearning for the Supreme.

To think of this world as a permanent abode is common amongst human beings – this is their illusionary outlook. Yet this mindset is not helpful for our growth and development.

Here is one suggestion; If we all keep a skull in our room or on our desk, then we will be constantly reminded by the transitory nature of this world. By that way, we will always be involved in proper deeds on this earth.

LIFE IS TEMPORARY (Part 2)

Just as when people think their power is permanent then they will abuse others day and night, similarly, when people think that their qualities are temporary, then they will adopt the right psychology and values in life. Then they will think that their life should be utlised for a benevolent cause. Then there is no time to get mixed up in wrongdoing.

Baba says, ‘What is a devotee to do? “Tyaja durjana sam’sargam” – you should give up the company of durjanas. Who is a durjana? I will explain. A man whose company will deteriorate or deprave the standard of others is a durjana for those persons.” (AV-12)

According to Baba, as bhaktas we are to surround ourselves with good people, and give up the company of bad people. The shloka goes on to say that we are to always remember that this world is temporary. That is the recipe for a proper life.

LIFE IS TEMPORARY (Part 3)

When we constantly remember that this world is temporary – and having a skull visible day in and day out can help – then we are bound to set our sights on that which is permanent. In that case we will vigilantly goad our lives unto Him. Only Parama Purusa is eternal (nitya).

Baba says, “Parama’tma’ is nitya. The term nitya means that which is uninfluenced by the time factor i.e., beyond the periphery of past, present and future.” (SS-18)

So when Paramatma is the only eternal Entity then that is the stance we should attain – not any worldly status. By keeping a skull by our bedside we will always remember that this world and this body do not last forever. What to speak of forever, they do not even last long. People get only get a few years when they are in the peak of their life.

LIFE IS TEMPORARY (Part 4)

When we realise that life is indeed temporary then we will fully utilise our existence in the proper way.

The situation can be likened to visiting a new city. If you are going to be there for only one or two days then in a quick hurry you will see all the sights and learn all there is to know about that city, whereas if one lives in that city then they will feel relaxed and they will not go anywhere or see anything. They will think they have loads of time to do that later.

We should think of our time on this earth like the sightseer who is visiting a city for just 1 or 2 days. Then we will be vigilant to live life for the right ideal – and not be lackadaisical or apathetic about doing good deeds.

We will think that now is the time to act and realise Him because we will not be here much longer. Anytime death can come – there is no guarantee at all. We have no time for silly material pursuits and gratification etc.

These two postings lead us in this direction. More posting along this theme are noted below.

ALL SHOULD HAVE A SKULL

2500 years ago when a young prince first left his kingdom and saw people getting sick and dying on the street then he was forced to consider the temporary nature of life and reevaluate what he should do on this earth. It was then that his true quest began and he later became the Buddha, or Enlightened One.

Keeping a skull by our side gives that same stark reminder that our life is temporary and that we should not get caught up in relative luxuries and satisfaction. We are to spend our time striving for the Great.

For this reason every Ananda Margii – regardless of whether one was initiated yesterday or 40 years ago – should keep a skull in their possession. Having a skull should be considered indispensable.

If getting an actual skull is too difficult or illegal then margiis should access Google images and print out a picture of a skull or find a good artist and get a skull printed or painted onto a piece of paper and hang that up on their wall.

That type of ongoing reminder is absolutely necessary otherwise one is bound to forget that we have not come onto this earth for a long time – rather a very short stay.

One other benefit of having a skull is that it is good for one’s daily tandava practice.

BABA’S BLESSING

By Baba’s grace we have come here for a short time and must materialise great works. Keeping a skull reminds us of the fact that just as the skull was one day a breathing, walking human being, soon our head will be in that condition. One day we too will be like that skull – sooner, not later.

Our life is not long nor do we know when it will end. As sadhakas we should live in the present always thinking and doing to please Him and we should never get caught up in long-term plans – nor let the minutes pass away thinking that we will have time in the future.

Grhiitvaeva keshes’u mrtyurn’a’ Dharma’caret

Baba says, “That is, during spiritual practice one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (SS-11)

Namaskar,
Hariish

Note 1: MORE POSTINGS ON THIS TOPIC

Human life is short and it must be well-utilised. These below letters are along this theme. We should all read and study them – and yes, keep a skull in our living room.

http://am-global-01.blogspot.com/2009/08/slowly-towards-cremation.html

http://am-global-01.blogspot.com/2008/06/noose.html

http://am-global-01.blogspot.com/2009/10/why-death.html

PRABHAT SAMGIITA

“A’ma’r sakal dukher ma’jhe ele tumi dukhaharan’…” (PS 1421)

Purport:

O’ Baba, You are Dukhaharan’. I was surrounded by sorrows & suffering; I was in big problem; my life was unbearable. I was completely miserable. But now, by Your grace, to save me, You have come with Your gazing eyes, silent footsteps, loving smile, and sweet face. Baba, by Your divine advent You have blessed me and rescued me by wiping away all my troubles and suffering.

Baba, completely depending upon You with full surrender, in that very distressed and helpless condition, I was calling You and looking towards You. Raising both my hands in surrender I told, ‘Baba, please save me; You are my only shelter. If You will not save me then who will.’ Then at that moment You rescued me by showering Your grace.

Baba, when I look around I see that because of Your gracious presence this entire universe has become vibrated & charged. The whole sky is enveloped in Your divine effulgence and my mind and heart is drenched in Your love. Baba, holding Your lotus feet, I sing Your glory in my heart and surrender to You…

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Good Sadhaka

Baba says, “The mind of the man whose consciousness or discriminating judgement is awakened– whose power of judgment is intense, always remains wedded to the ‘Buddhi’. That is to say, his rein (mind) remains constantly under the control of the charioteer (Buddhi or discriminating intellect), and so, quite naturally, his organs remain loyal to the Buddhi. Random rambles of the organ-like horses (organs) will cut no ice with him. But in a case like this if the horses (organs) be bad and untrained, i.e. the organs are faulty, it becomes impossible for the charioteer (discriminating intellect) to get the desired result. Hence for the right functioning of the chariot (body), well-trained horses (organs) are indispensable. A sadhaka (spiritual aspirant) also should train himself likewise. His mind, body, intellect, and organs should be directed towards the Blissful Spirit (Shreya).” (SS-4, p.9)
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Date: Sun, 12 Feb 2012 07:11:04 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: Be Careful Who You Follow

Baba

== BE CAREFUL WHO YOU FOLLOW ==

Namaskar,
When a human being sees someone greater than themselves, then they admire that person, offer respect, and desire to become like that.

Thieves revere great criminals, players honor top athletes, students respect learned classmates, businessmen admire innovative entrepreneurs, and general aspirants respect highly devotional sadhakas.

This equation works in both directions – positive and negative.

The main point is that offering respect comes readily to all. People are eager to follow and emulate those whom they regard. There is a long history behind this as it is related with our fundamental human psychology.

Indeed no one can say that they are not involved in hero worship, in one form or another. Everyone is involved – and therein lies one’s failure or success. It is that critical a component towards a person’s development. Who you follow in life is everything.

Even then some may proudly declare that they do not adhere to any type of hero worship. So we should examine this issue at a deeper level.

Let’s see how hero worship began, how it changed through the ages, as well as what it means today – both for sadhakas and non-sadhakas.

THE EARLY HISTORY

Just as certain developed animals – like cows, horses, elephants, and birds – are gregarious in nature and live collectively in order to care for and protect themselves from predators, since the earliest times human beings have done the same.

When living in the wild, humans would group together in order to face their enemies. Following a particular leader was absolutely vital for survival: Food, safety, protection, shelter etc. People had to pay heed to the call of their chosen leader in order to carry on. Failing that, one was certain to face an early demise.

Thus the trait to follow someone became a basic component of human life. Over the centuries the style of leadership may have gone through changes, but all along people have always been quick to follow a respected person and emulate their characteristics.

This is a built-in human behavior and has a huge effect on one’s growth and development.

THE SPECIFICS OF EACH AGE

During the ksatriyan era, courage, valour and bravery were heralded as the top qualities and people naturally gravitated towards those who most personified such characteristics. In turn, those at the helm gained greater power and exploited others with their might.

When the era changed, then people valued something else.

With the rise of the vipran era, intellect and wisdom were seen as the greatest attributes and those at the helm were embodiments of those qualities. People naturally rallied around them and embraced that status in order to gain respect and be like their leader. To maintain their power, the leading vipras created all kinds of doctrines to keep themselves on top.

Over time, money became king and those at the helm were vaeshyas, i.e. capitalists. In this age people revered those with massive wealth, and overlooked all other qualities. Yet those ruling capitalists gobbled up all the land and material wealth to keep on top.

Now such vaeshyas are in power in most places. But anyone can identify the reigning era of a particular land or country by analysing who gets the most respect. Furthermore, one can assess the quality of the people by seeing who their leaders are. Crude heroes end up leading their followers into hell.

So be careful who you follow as it has a huge effect on the direction of your life.

WHO ONE SELECTS IS IMPORTANT

Who one selects to follow in life is critically important. For instance, if you follow a blind man and he falls into a well, then you too will fall into that same well. Likewise if you follow a dharmika who is moving towards Parama Purusa, then you too will come closer to the Supreme Entity. This is the way it works. Just see.

WHAT IS HAPPENING NOWADAYS

Nowadays in the capitalist era, where material gain and sex is everything and pseudo-culture is rampant, those with the most respect and glamour have huge money.

Pop stars like the late Michael Jackson, athletes like Michael Jordan, movie stars like Angelina Jolie, performers like Madonna, and certain politicians and vaeshyas have scooped up the imagination, hearts and minds of the the people. People run like mad after such stars.

If a pop star gets a certain type of haircut or tattoo, or if a movie icon wears a certain style of dress, then naturally people go chasing in that direction. That is why the big corporations recruit and pay huge money to pseudo-culture stars and icons to model their wares and products as it will boost sales into the millions and billions. In that way they lure and cheat the common people into buying their products. Because the public will do anything and everything to follow their
revered one.

People even become get emotionally attached with certain products and brands like Apple computers. Even intellectual get befooled and misguided thinking that everything that Apple does is great. Many companies have this kind of aura: Google, Nike etc. They have cultish followings.

Plus in this superficial era, even fake yoga stars in the west are gaining clout in the form of sponsorships and hero-worship etc.

According to our human psychology, people like to follow others but due to poor examples they get goaded in the wrong direction – they get herded like sheep.

By this way the general public gets drawn into all kinds of degrading activity. To get wealth, even good people will cheat and steal; to get beauty people resort to plastic surgery and skimpy clothing; to attract the opposite sex, people have literally begun to dress like prostitutes.

All because people blindly chase after the leaders of the day. And when the leaders are degenerated, the common populace will be too.

That is why it is so important to carefully choose who you follow in life.

SOME MAY WRONGLY DENY

Hearing all this, some may strongly claim that they are not prone to hero worship. They will proudly state that they follow no one and are independent thinkers. Many sophisticated and liberal people talk like this.

But truth be known, they are pawns of their chosen leader(s), unknowingly. Just walk into their house and it becomes very clear what they are and whom they revere. Everyone is a fan of someone. Everyone bows down to someone to get respect.

A millionaire prostrates himself to the billionaire; a beauty queen surrenders to some Hollywood goddess; a car enthusiast gives himself to those who own a Mercedes. Everyone in this world is fascinated by something or someone. That is the way of the world. None can claim that they are outside of this dynamic.

By this way, a person sinks or swims. Tragically, most sink as they get lulled into the crude operations and economics of the day. That is why it is critically important to carefully choose with whom you place your respect.

According to their chosen hero, common people will change their habits, tastes, likings – indeed their entire modus operendi is affected. Thus it is absolutely critical that people become aware of who they respect. A person must know who their heroes are – otherwise unknowingly they may fall into a black hole. Especially in this present era when people are fans of characterless individuals.

YOUTHS ARE MOST AFFECTED

Unfortunately, up till now, the masses have most often embraced “goats”, i.e. degraded persons, as leaders. This is especially true these days. And the ones who suffer the most are our impressionable youths. They are most prone to be misguided by crude idols. This even leads to their ruination.

As Ananda Margiis we cannot let the situation remain a standstill, where impressionable people get lulled into false hopes and degrading ways. We are to encourage such youths – and the entire society – to give respect to higher ideals like social service etc. Then things will start moving in the right direction.

Let’s then take a look at the workings in AM, that will give us ideas and inspiration for guiding the general society.

WHO SHOULD GET THE MOST RESPECT

Baba has designed Ananda Marga along a totally different concept. In AM, we do not offer our respect based on materials things, status, or other crude manners. In AM, respect is given based on one’s conduct.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (A’nanda Va’nii #13)

Baba says, “Aca’ran’a’t pa’t’hayati yah sah a’ca’ryah – One who teaches through one’s conduct is an a’ca’rya.” (AV-23)

And in AM, good conduct means adhering to dharmic principles: Godhood not crudity, selflessness not selfishness, benevolence not malevolence.

To instill this within all in AM, Baba would publicly honor those involved in doing dharmic works. With this type of healthy competition, Baba guided everyone towards righteous works. By this way we all understood that we would earn the respect and regard of others.

For instance Baba would reward the top bhukti with the title, “Jana Seva’ Sealed”. This bhukti that rendered the most social service won this award. And like that there were all kinds of healthy competitions to get our minds goaded in the right direction.

Competitions like: Sixteen Points, kaoshikii, tandava, dharma mitram (most pracar competition), conduct rules and so many other arenas. Prizes were often based on how much you followed bhagavad dharma and helped the downtrodden masses and the neglected peoples.

Baba says, “You are to purify [yourself] with the help of sa’dhana’ and jana seva’. These two factors, sa’dhana’ and jana seva’, will keep the mental mirror in proper condition, in good condition.” (AV-3)

This was all His entirely unique and revolutionary approach. And because we all followed Baba our minds, desires, and actions got goaded in this totally dharmic direction. It is His grace. By this way the whole society grows and there will not be any exploitation from one group to the next.

In the past vipras exploited ksattriyas and now vaeshyas are exploiting everyone. And in our Marga, because some have fallen away from AM ideals, there is group exploitation. Tragically, groupists revere crude power not jiivan dharma. So some are moving in this direction. But this phase will be short-lived.

By once again following His teachings and ways, prama will be restored and honor will be given to those involved in Sixteen Points etc.

Baba’s is the classic example of how by following someone great, i.e. Taraka Brahma, one will advance on the path towards liberation and salvation.

In a nutshell here is how it works in AM: Our Goal is Parama Purusa so if anyone follows those ideals that lead to Parama Purusa then they earn respect of others. Naturally then, all will move in this direction. It is His wish and hence inevitable.

HOW TO KNOW WHO GETS RESPECT

In the general society it is not like that. People are not familiar with dharma or Taraka Brahma so they get hitched up in another direction. To understand how any society is working, find out what the children want to be when they grow up. Then it will be clear who they follow and what they respect.

Tragically, today most follow a crude example. As Ananda Margiis we are to turn this negative into a positive.

When are are aware that people have a natural tendency to adore those they deem as beings great, then why not utilise this in the proper way and bring all onto the path of salvation. Let all be guided towards parama’rtha and not towards bondage or ruination.

By propagating AM ideals people will follow true sadhakas and start moving in this direction.

Everyone should be fully warned that they need to be careful about who they follow. To achieve greatness one should follow a proper sadhaka, or even better yet, follow Ista. To fall into a mud puddle of crudity, then follow any pseudo-culture icon.

That is why everyone should be extremely careful about who they follow.

BABA’S BLESSING

Baba has blessed us with the ability understand that we are infinite and that we have the capacity to become one with Paramatma. But that can only happen if we are critically aware about whom we follow in life.

If society is misguided then even good people will be diverted to do negative things. – what to say what will happen to bad people.

As humans, ours is the journey from darkness to enlightenment. By following the true Ista and His ideals, heaven will come on this earth.

Baba says, “United you will have to remain, this is your duty. So that the people of the world may remain united, it is your duty to bring the mahavishva as soon as possible. There will be peace and happiness in the universe, and, established in one indivisible ideology, humanity will march ahead toward the Supreme Goal. Victory be with you!” (Disc MHB)

Namaskar,
Virendra

PRABHAT SAMGIITA

“A’ma’y keno bha’laba’sile…” (P.S. 2283)

Puport:

Baba, You are so loving and so gracious – why do You love me so much. I do not have any quality, nor do I have any knowledge or learning. What then did You see in me that made You shower Your grace on me. You have saturated my heart with a strong feeling of devotion for You. You have bestowed upon me an intellect to serve the society. Knowing that I am shelterless, You have granted me everything. You have given me all that was needed. It is Your causeless grace. Baba, You brought me on this earth by providing me with a human body. And You filled my mind with devotion. And top of all, You infused a strong longing of paramartha for You. Even then, such is my miserable condition that I always remain forgetful about You and Your grace. Baba, why do You love me so much…

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Definition of “Real Discipline”

Baba says, “And what is discipline? The Sam’skrta term for ‘discipline’ is ‘anusha’sanam’. And what is anusha’sanam?

Hita’rthe sha’sanam ityarthe anusha’sanam

When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha’sanam’ in Sam’skrta. There is no corresponding English word.” (AV-3 p.30)
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Date: Sat, 28 Jan 2012 20:34:23 -0600
To: AM-GLOBAL
From: “Punya’tman Deva”
Subject: Onset of Disease & Human Health

Baba

== ON-SET OF DISEASE AND HUMAN HEALTH ==

Namaskar,
We know that to build one human society and create a healthy humanity, all the problems– physical, psychic, and spiritual– must be properly identified and neatly solved. This is our human endeavour; this is part and parcel of the aim of Ananda Marga..

THE WEST CLASSIFIES ALL MENTAL PROBLEMS AS BRAIN DISEASES

In this present, ultra-modern era, we are step by step witnessing the spread of various mental disorders etc. This outbreak is happening most drastically in those so-called first-world nations. So this situation needs to be addressed and solved, properly.

But around the globe, and especially in the west, many medical professionals and psychologists are under the impression that all such mental disorders fall within the realm of brain diseases. Thus whether one has brain cancer or clinical depression, western medical specialists are treating all such mental disorders as brain diseases, using traditional allopathic medicines. This is their standard approach.

BABA: BRAIN DISEASE & PSYCHIC DISEASE ARE DIFFERENT

In AM, however our approach is different. Baba clearly guides us that within the realm of mental disorders there are both (1) brain diseases and (2) psychic diseases. And furthermore these two problems are worlds apart. According to Baba, brain diseases and psychic diseases are not at all of the same nature.

Baba says, “Psychic disease and brain disease are not the same thing; they are quite different.” (‘Faculty of Knowledge-3′)

So in His above teaching Baba is clearly differentiating between brain disease and psychic disease. And here below Baba explains how they are different.

Baba says, “Brain disease occurs due to some disorder in a part of the brain, or due to a congenital defect, or perhaps due to hereditary causes which hamper the proper formation of the brain. Mental disease is different. It arises due to a disorder in the objectivated mind.” (‘Faculty of Knowledge-3′)

BRAIN DISEASE VS. PSYCHIC DISEASE

Thus per Baba’s aforementioned teaching, brain disease means a physical disorder or biological defect in the brain such that the brain is unable to function properly. Some examples of brain disease are strokes, Alzheimer’s disease, Parkinson’s disease, brain cancer, metabolic brain diseases, autism, brain tumors, etc. These all come within the scope of brain diseases.

In contrast psychic diseases stem from a “disorder in the objectivated mind”, such as depression, mania, phobia, inferiority complex, hallucination, being ‘possessed’ by certain deities, superiority complex, fear complex, melancholia, schizophrenia, maha’many’ta’ (superiority complex) etc.

So by these above examples we can see that brain diseases and psychic diseases are two clearly different categories– according to Baba. Already it is been explained that brain diseases result from a structural defect or biological problem in the brain organ. Here below we will discuss how psychic diseases develop.

WHAT IS THE “OBJECTIVATED MIND” AND HOW DOES IT WORK

As we know, everyone has an objectivated mind: It is that chamber or part of the mind which contains one’s object of ideation. So the first step is to look at how the objectivated mind works.

For example, if someone is thinking about the post office then the post office is in their objectivated mind. And if a frog is thinking about a mosquito then a mosquito is in its objectivated mind. So anyone’s object of ideation is what comprises their objectivated mind.

Furthermore, this objectivated mind can function in two ways: With the eyes open & with the eyes closed. A person can physically see a post office with their eyes and have the idea of that post office enter into their objectivated mind. Or they can mentally imagine a post office and put the idea of that post office in their objectivated mind, without actually physically seeing that post office. So it can work in two ways: Using one’s physical eyes or one’s mental imagination

The same can happen with the frog and mosquito example. The frog can physically see that mosquito or mentally imagine a mosquito. In both circumstances that mosquito enters into the frog’s objectivated mind.

PSYCHIC DISEASES: HOW THEY GROW IN THE OBJECTIVATED MIND

So then how do psychic disease enter into the picture? Often times people can harbor thoughts which are figments of their imagination or which are untrue ideas. People can think that there is a ghost in their house; people can think that everyone hates them; people can think that they are going to die tomorrow; people can think that they are better than everyone else; or people can be afraid of the dark. And when any of these types of ideas dominate one’s thinking and flood the objectivated mind, then that results in a psychic disease.

Here Baba explains further how such psychic diseases like superiority complexes and inferiority complexes develop.

Baba says, “A defect in the objectivated mind may also cause inferiority complex or superiority complex. When the objectivated mind becomes large enough to pamper one’s ego, one develops a superiority complex. One starts considering oneself to be superior to others in points of knowledge, the capacity to act, organizational calibre and other qualities of leadership, and unnecessarily slights others. Such a person expects preferential treatment, VIP status, and unquestioning obedience. If by accident their ego is hurt even slightly, they become violently angry. This is another kind of mania.” (‘Faculty of Knowledge-3′)

And here below Baba describes another type of psychic disease.

Baba says, “Moreover, because of problems in the objectivated mind, people suffer from various psychic complexes. For example, there are those who are inclined to think that no one, neither their friends and relatives nor even their domestic animals, cares to think of them. They unnecessarily think that everyone deliberately avoids them, dislikes them, or ignores them, and therefore they become disappointed, dejected, and dispirited. Life loses all its charm and attraction for them, and they may even commit suicide. This type of mania is called melancholia.” (‘Faculty of Knowledge-3′)

So whenever anyone’s mental plate gets polluted and deformed due to such type of faulty ideas then we say there is a defect in their objectivated mind. And when those ideas enter the objectivated mind in an uncontrolled manner & people become obsessed with that idea, then we say it is a psychic disease.

So a psychic disease occurs when one is totally consumed by a particular defective thought process such as ‘everybody hates them’, or ‘there is a ghost in the house’.

IF JUST ONCE THEN NOT A PSYCHIC DISEASE

Once again all psychic diseases stem from a defect in the objectivated mind. And through constant thinking about those faulty ideas, day after day, then a particular psychic disease develops.

But if it happens just once then we cannot call it a psychic disease. For example, if after playing a good game of cricket Shyam then thinks that he is ‘king of the world’ for an hour or two but then he returns to his normal state, then we cannot say that Shyam was suffering from a psychic disease.

Only when those defective thoughts happen on a continual basis can we say it is a psychic disease. When those fabricated ideas pollute the objectivated ceaselessly then that is the stage when it becomes a psychic disease.

HOW PSYCHIC DISEASES ARE BEING TREATED IN THE WEST

As mentioned above, there are various kinds of psychic diseases such as inferiority complex, superiority complex, phobias, manias, depression, and on and on the list goes. Unfortunately now in the west, everything is treated as a brain disease and they do not recognise the existence of psychic diseases.

For that reason if someone is suffering from depression western doctors & psychologists will prescribe some type of strong allopathic medicine for that patient. Because those doctors think the patient is suffering from a defect in the brain, when in fact that patient is suffering from a defect in their thinking– not a defect in the biological structure of their brain. So that patient does not actually need allopathic medicine or drugs per se. Rather what they need is a change in their thought process. That is the proper treatment.

Unfortunately though, in countless cases, western science addresses psychic diseases as brain diseases. This confusion is common in the west. That is why western doctors prescribe sleeping pills to a grieving widow or they will prescribe other medicines to a child who is afraid of dying. But this is not the proper way because such persons do not have an organic problem in the brain– just they suffer from defects in their objectivated mind., i.e. in their way of thinking.

PSYCHIC DISEASES SPREADING IN THE WEST

At present, the manifestation of psychic diseases in the west is growing exponentially due to the fast-paced, imbalanced way of life. Everyone is feeling tension and stress and harboring defective ideas in the mind like ‘I am shelterless’, ‘nobody loves me’, ‘I am inferior’, ‘nobody cares about me’, ‘everyone hates me’, ‘I am ugly’, ‘I am alone’ etc. This type of defective thinking creates depression and other types of psychic diseases.

By this way psychic disease has become rampant in the west yet all such patients are all being treated as if they have brain disease. And they are given various steroids or drugs in order to treat the problem. But that only makes the situation worse.

WHAT IS THE WAY OUT?

SADHANA IS THE SOLUTION TO PSYCHIC DISEASES

So for the situation to be remedied, allopathic medical science has to accept the existence of mind and then treat ailments related with the objectivated mind as psychic diseases– not brain diseases. And of course the main treatment for psychic diseases is sadhana. That is beyond the area of present day medical science. They think that belongs to theology. But Baba guides us that sadhana is alone is the proper treatment for psychic diseases.

Baba says, “Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara pran’idha’na or dhya’na (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sa’dhana’ is that it keeps the mind free from psychic disease and encourages the natural growth of the mind.” (‘Faculty of Knowledge-3′)

The culminating idea is that we should be clear on the difference between brain disease and psychic disease and such ailments should be treated accordingly. And as Baba describes above, psychic diseases are best treated through sadhana and spiritual practice.

So it is our dharmic duty to propagate sadhana to save this situation because with the development of science, psychic diseases are spreading more and more, especially amongst our younger generations. With them it is becoming rampant.

No doubt psychic disease are far more prevalent in the west but as ‘modern materialistic living’ consumes the east then those same psychic diseases will take root in our eastern nations also.

So as Ananda Margiis we should be vigilant and remember that sadhana alone is the remedy: We must propagate sadhana in order to build up a healthy humanity.

BABA’S BLESSING

By Baba’s grace He has blessed us with a human framework– such that we can perfect ourselves through sadhana.

Baba says, “The entire universe has the grace of Brahma, but human beings enjoy greater grace. They are endowed with the privilege of practising sa’dhana’.” (SS-1)

Namaskar,
Punya’tman

Note 1: TANDAVA IS A GREAT EXERCISE FOR THE BRAIN

We should also remember that tandava is the only exercise for the brain and this will help in both curing and preventing the onset of brain disease. About this, the medical community should conduct research. And soon this is going to happen because already the medical community is pouring money to investigate how yoga asanas help prevent and cure diseases. So the day is not far when it will become known that tandava is a great exercise for the brain. In which case many studies will be conducted.

Note 2: DO CRIMINALS SUFFER FROM

PSYCHIC DISEASE OR BRAIN DISEASE

Baba describes how criminals may suffer from either a mix between brain disease and psychic disease or exclusively from a psychic disease.

Here below Baba guides us how in-born criminals suffer from both because brain disease and psychic disease.

Baba says, “Psychologists cannot treat the mental diseases which inflict born criminals all alone; the cooperation of physicians and sociologists is essential. Psychologists will diagnose the mental disease and explain its origins, and they will also play a role in helping cure it as far as possible. Doctors will be responsible for curing the disease through medicine or surgery, insofar as it is caused by physiological abnormalities. Then sociologists will have to arrange for the social rehabilitation of the criminal after he or she has recovered.” (HS-1)

With inborn criminals, the problem is two fold. They have defects in their objectivated mind which makes it a psychic disease. Plus there is often a faulty development in the formation of the brain organ, which makes it a brain disease as well.

And here below in this next example Baba discusses how some criminals– i.e. criminal by snap volition– suffer from kleptomania which is exclusively a psychic disease.

Baba says, “Another type of crime occurs occasionally. This is a temporary criminal urge, a special type of mental disease which suddenly appears in a certain type of environment and again subsides after a short time. Kleptomania is an example of this kind of mental disease. After committing a crime kleptomaniacs feel ashamed and are anxious to return the property that they have stolen to the owner. They have sudden fantasies about stealing, abducting people, becoming drunk or indulging in decadent activities. But analysis shows that they do not in fact have the slightest personal interest in such things.” (HS-1, ’87 Edn, p.80)

Note 3: BECOME DISEASE-FREE; TAKE SHELTER IN HIM

By Baba’s grace, by ideating on Him we can overcome all defects and become pure and pristine– physically, psychically, and spiritually.

Baba says, “In Brahma, the Entity who liberates one from all mundane ailments and the cycle of rebirth, lies the total cessation of all afflictions, the freedom from all ailments. He is the only dependable panacea for microcosmic distortions and imperfections; there is none other than Him – Na’nyah pantha’ vidyate ayana’ya.” (AMIWL-6)

PRABHAT SAMGIITA

“A’ma’y keno bha’laba’sile…” (P.S. 2283)

Puport:

Baba, You are so loving and so gracious; why do You love me so much. I do not have any quality, nor do I have any knowledge or learning. What then did You see in me that made You shower Your grace on me.

Baba, You have saturated my heart with a strong feeling of devotion for You. You have bestowed upon me an intellect to serve the society. Knowing that I am shelterless, You have granted me everything. You have given me all sorts of things which were needed. It is Your causeless grace.

Baba, You brought me on this earth by providing me with a human body. And You filled my mind with devotion. And top of all You infused a strong longing for Paramartha for You. Even then such is my miserable condition: I always remain forgetful about You and Your grace. Baba, why do You love me so much…

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Speciality of the Rg Veda

Baba says, “Although the Rgveda is mainly concerned with hymns, it also contains various tales and anecdotes. While not all of these stories and tales carry equal spiritual value, they are representative of the cultural heritage of those ancient humans. They paint a portrait of the gradual advancement of human thinking and the structure of society. When considered from this point of view, the language, literature and expression of the Rgveda is of special value to the world.” (SC-2, 96-7)
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